We Are Not Justified by Faith Alone
Originally posted on CatholicEditors.com.
For two thousand years, the Catholic Church has taught that we are saved by grace through faith and works. We are not justified by faith alone, and nor are we justified by works alone. Faith and works both play a pivotal role in the justification process.
The Orthodox Church has also maintained this teaching throughout the centuries.
But with the rise of the Protestant Reformation in 1517, the former Augustinian monk Martin Luther began preaching a new doctrine. Sola fide, or “justification by faith alone,” presented an entirely new theory on attaining salvation. One simply had to believe, by internally accepting the gospel of Jesus Christ as true, with no other action required. This has remained the default position for the vast majority of denominations making up the Protestant Church today.
The Catholic Church does not teach we are saved by works alone.
Many Protestants have since accused the Catholic Church of teaching that man is justified by works without faith. But this has never been the case. The erroneous teaching of being justified by works alone was actually condemned by the Catholic Church in AD 431 when addressing the heresies of Pelagianism and Nestorianism.
Likewise, the Catholic Church condemned the teaching of justification by faith alone at the Council of Trent (1545–1563).
The Catholic Church teaches we are saved by faith and works.
To Protestants, it’s either/or. For Catholics, it’s both/and, and it starts with grace.
The Council of Trent, On Justification, First Decree, Chapter VIII:
“In what manner it is to be understood, that the impious is justified by faith, and gratuitously.
“And whereas the Apostle saith, that man is justified by faith 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, because faith 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 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.”
As a former Protestant, I can scarcely find a thing I would have disagreed with in the above excerpt from my evangelical days. It boils down to the nearly hair-splitting fact that works are required to complete the justification process.
GOD CALLING
Here’s a three-step analogy:
1. The phone rings.
2. You answer it.
3. You carry out the task given to you.
God is the one calling. He’s offering you His grace. Without it, you can neither answer the phone nor carry out your task.
When you answer the phone, you’re accepting God’s grace through faith, without which you still can’t carry out your task.
But when you finally carry out your task, that’s called works.
All three — grace, faith, and works — are required to do the will of God, and only then are we justified to enter heaven. Jesus said this Himself in Matthew 7:21, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.”
We are not justified by faith alone.
What else does the Bible say? I’ll show you in the 1611 King James Version.
James 2:24 — “Ye see then how that by works a man is justified, and not by faith only.”
This is the only passage in the entire Bible that uses the words “faith only,” or “faith alone” in the modern translations.
Protestant apologetics have argued that the whole context of this passage should be interpreted as meaning men are justified before other men by their works and not by faith alone. Other apologetics have suggested works will simply be present in those with faith or rather that works are inevitable for those who truly believe.
Is it? Let’s take a look at the whole passage:
James 2:14–17 — “What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone.”
Can faith without works save you? James doesn’t seem to think so. Faith without works is dead and cannot save you. Works are therefore essential to salvation.
Let’s continue.
James 2:18–26 — “Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? For as the body without the spirit is dead, so faith without works is dead also.”
Did Abraham justify himself before men by offering up his son to the Lord?
No. He justified himself before God.
Did Abraham earn the title “friend of God” by justifying himself before the world?
No. He justified himself before God.
Did Rahab the prostitute justify herself before the messengers by sending them out another way? Is this why her story is so relevant to James?
No. She justified herself before God, the only One we should ever have to justify ourselves before.
Interpreting James 2 as a call to justify ourselves before men with our good works would contradict Jesus’s warning: “Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven . . .” (Matthew 6:1–18)
Instead, Abraham’s faith was made perfect by his works, proving the Catholic teaching of faith and works. It’s both/and. Not either/or. It begins with God’s grace, received through faith, and completed by works.
We are not justified by faith alone.
Martin Luther on the Epistle of St. James
Martin Luther was well aware of this teaching in the Book of James, and he did not challenge its apparent meaning. Instead, he called the book an “epistle of straw” and argued that James — along with the Books of Hebrews, Jude, and Revelation (Apocalypse) — were not of apostolic authorship and were therefore “second-tier” books in comparison to the rest of the Bible.
In Martin Luther’s own words: “I think highly of the epistle of James, and regard it as valuable although it was rejected in early days. It does not expound human doctrines, but lays much emphasis on God’s law. . . . I do not hold it [the Epistle of James] to be of apostolic authorship.”
In other words, Luther knew the Catholic teaching on justification by faith and works is confirmed in James and suggested therefore that James is in error. This flies in the face of the inerrancy of Scripture, a belief shared by the Catholic Church and the majority of evangelical Christians, as both Catholics and evangelicals believe the Epistle of James to be part of the Bible.
So much for sola Scriptura.
Martin Luther added the word “alone” to the Bible.
Romans, as a book that would be deemed “first tier” by Martin Luther, was a favorite of the first reformer. So much, in fact, that he changed the text in his Bible, adding the word “alone” after faith in Romans 3:28 so it would read: “Therefore we conclude that a man is justified by faith [alone] without the deeds of the law.”
His reasoning for this addition to the Bible is that the adverb “alone” was required by idiomatic German, that this was St. Paul’s intended meaning, and that “sola” had been used by theologians before his time.
All three of these reasons are purely subjective. The German language did not require the addition of “allein.” Paul’s intended meaning is made abundantly clear throughout Scripture. And the early Church Fathers all taught the same thing: justification is by both faith and works.
Protestant apologists have made the claim that Catholic Bibles predating the Reformation, most notably the German Nuremburg Bible, included the phrase “faith alone” in Galatians 2:16 — “Knowing that a man is not justified by the works of the law, but by the faith [alone] of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith [alone] of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.” (AKJV)
The absurdity of this claim is that even if every Bible ever to exist had translated Galatians 2:16 with the words “faith alone,” it still wouldn’t mean we are justified by faith alone. The error here is interpreting “works of the law” as works in general or anything other than “believing.”
The reality is that “works of the law,” which is used several times throughout the New Testament and particularly in the Book of Romans, refers specifically to the law of the Old Covenant, which was God’s covenant with Israel. Think circumcision and animal sacrifices.
To prove this point, let’s look at the passage immediately preceding Galatians 2:16:
“But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?”
“We who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.” (Galatians 2:11–16)
Context is so important. By expanding from one verse in a select Bible translation to a larger passage found in every Bible, we can easily understand what St. Paul is really saying here. The works of the law — the law of the Old Covenant — no longer save you. The law was fulfilled (Matthew 5:17) by Jesus Christ, and we find our salvation in Him. Here are more verses from the same book:
Galatians 5:3–6 — “For I testify again to every man that is circumcised, that he is a debtor to do the whole law. Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. For we through the Spirit wait for the hope of righteousness by faith. For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.”
This passage makes it abundantly clear what St. Paul is referring to. He’s saying we are not saved by the works of the law, the whole law, the law of the Old Covenant. This has nothing to do with works themselves, otherwise he wouldn’t need to go into such detail on which works will no longer save us. More:
Galatians 6:13 — “For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.”
Speaking of context, remember when Martin Luther insisted his insertion of “alone” was justified (no pun intended) by a variety of unconvincing reasons? (Romans 3:28 — “Therefore we conclude that a man is justified by faith without the deeds of the law.”) Check out the verse which begins that very chapter:
Romans 3:1 — “What advantage then hath the Jew? or what profit is there of circumcision?”
This verse alone puts the chapter into context. St. Paul was referring to the law of the Old Covenant, which included circumcision. He is not speaking about works themselves. Here’s more proof:
Philippians 3:5–9 — “Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.”
Circumcision. Israel. Benjamin. Hebrew. Pharisee. The law. This is a topic repeated throughout the entire New Testament, as this was a time of great transition from the law of the Old Covenant (“the works of the law”) to the New and Eternal Covenant of Jesus Christ.
Pope Benedict XVI explained this perfectly in his address to the general audience at St. Peter’s Square on November 19, 2008, titled The Doctrine of Justification: from Works to Faith:
“At this point Luther translated: ‘justified by faith alone’. I shall return to this point at the end of the Catechesis. First, we must explain what is this ‘Law’ from which we are freed and what are those ‘works of the Law’ that do not justify . . .
“For St Paul, as for all his contemporaries, the word “Law” meant the Torah in its totality, that is, the five books of Moses. The Torah, in the Pharisaic interpretation, that which Paul had studied and made his own, was a complex set of conduct codes that ranged from the ethical nucleus to observances of rites and worship and that essentially determined the identity of the just person. In particular, these included circumcision, observances concerning pure food and ritual purity in general, the rules regarding the observance of the Sabbath, etc. codes of conduct that also appear frequently in the debates between Jesus and his contemporaries . . .
“For this reason Luther’s phrase: ‘faith alone’ is true, if it is not opposed to faith in charity, in love. Faith is looking at Christ, entrusting oneself to Christ, being united to Christ, conformed to Christ, to his life. And the form, the life of Christ, is love; hence to believe is to conform to Christ and to enter into his love. So it is that in the Letter to the Galatians in which he primarily developed his teaching on justification St Paul speaks of faith that works through love (cf. Gal 5: 14).”
Galatians 5:6 — “For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.”
In the case of the Nuremburg Bible, its Catholic translators were simply adding a word to emphasize we are bound to the New and Eternal Covenant of our Lord Jesus Christ, as confirmed in both Scripture and Tradition and taught by the Catholic Church for the last two millennia.
In the case of Martin Luther, however, he added the word “alone” to promote an entirely new teaching that was contrary to the context of Scripture and to that of Tradition. He was teaching a new gospel, which St. Paul warned us, ironically, in Galatians 1:8 — “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.”
It could also be argued Martin Luther was adding to himself the plagues described in Revelation by adding to the Bible: Revelation 22:18 — “For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book.”
What did the Christians of the Early Church believe?
Pope St. Clement I (reigned AD 88–99): “Let us therefore join with those to whom grace is given by God. Let us clothe ourselves in concord, being humble and self-controlled, keeping ourselves far from all backbiting and slander, being justified by works and not by words . . . Why was our Father Abraham blessed? Was it not because of his deeds of justice and truth, wrought in faith? . . . So we, having been called through his will in Christ Jesus, were not justified through ourselves or through our own wisdom or understanding or piety or works which we wrought in holiness of heart, but through faith, whereby the almighty God justified all men.” (Letter to the Corinthians 30:3, 31:2, 32:3–4)
The fourth pope of the Catholic Church taught we are justified by faith and works.
Clement of Alexandria (c. AD 150–215): “When we hear, ‘Your faith has saved you,’ we do not understand the Lord to say simply that they will be saved who have believed in whatever manner, even if works have not followed.” (Stromateis 6:14 or Miscellanies 108:4, c. AD 202)
Origen (c. AD 184–253): “Whoever dies in his sins, even if he profess to believe in Christ, does not truly believe in him; and even if that which exists without works be called faith, such faith is dead in itself, as we read in the epistle bearing the name of James.” (Commentaries on John 19:6, AD 226–232)
St. Jerome (c. AD 342/7–420): “He [the Apostle Paul] implies thereby that whoever would be faithful and would conduct his life according to the faith can in no other way arrive at the faith or live in it except first he be a just man of pure life, coming up to the faith by certain degrees.” (Commentaries on Galatians 2:3:11, AD 386)
Jerome is the guy who first translated the Bible into Latin.
St. Augustine (c. AD 354–430): “But he who made you without your consent does not justify you without your consent. He made you without your knowledge, but he does not justify you without your willing it.” (Sermons 169:13, c. AD 391–430).
Augustine’s words obliterate John Calvin’s sixteenth-century doctrine of irresistible grace (monergism) while teaching cooperation with the Holy Spirit (synergism).
These are just five examples of many. The Bible and the first Christians stand in perfect harmony as they resoundingly declare that we are not justified by faith alone.
What else does the Bible say about being justified by faith and works?
Matthew 7:21–23 — “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.”
Notice that Jesus didn’t say those who simply believe in Him or who accept Him into their lives as their personal Lord and Savior, but only those who do the will of God will enter heaven, thus justified by faith and works. There will be those who arrive at heaven’s gate with faith alone that is dead without works, crying out, “Lord, Lord!” but it will be too late. This passage also condemns those who “work iniquity,” not just those who didn’t have faith or didn’t believe or didn’t accept Jesus into their hearts.
Matthew 7:24–27 — “Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.”
Remember our phone analogy? Jesus says that not only must you hear these words but that you must do them as well. God calls with grace, we answer with faith and obey with works.
Hebrews 5:9 — “And being made perfect, he became the author of eternal salvation unto all them that obey him.”
Not to those who simply believe with faith alone but only to those who obey with faith and works is salvation granted.
Hebrews 12:14 — “Follow peace with all men, and holiness, without which no man shall see the Lord:”
Holiness is essential in order to go to heaven. In Martin Luther’s concept of salvation theology, a man is only “cloaked” with grace, like a mound of dung covered in snow — his own words. The Bible, however, says that Christ changes a man interiorly, which is exactly what the Catholic Church teaches.
Romans 5:5 — “And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.”
Another beautiful verse showing how God changes us interiorly.
Galatians 5:19–21 — “Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, 0 idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.”
If you commit these sins without repenting afterward, you will not go to heaven. This is a work of avoiding sin as opposed to simply believing. Why would St. Paul gravely warn us that those who commit such sins will not go to heaven if faith alone will get us there? He writes again:
Ephesians 5:5–8 — “For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. Be not ye therefore partakers with them. For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light.”
Again, if you commit these sins, you will not be saved. A loose interpretation put forward by some Protestants is that St. Paul is simply stating how all are condemned and are in need of saving grace — a fact that the Catholic Church has been teaching for two thousand consecutive years. But St. Paul isn’t just explaining why we’re in need of grace, he’s explaining what we must do and mustn’t do in order to preserve the grace God has given us. For a third time, he writes:
1 Corinthians 6:9–11 — “Know ye not that the unrighteous shall not inherit the kingdom of God? 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. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.”
St. Paul wrote this letter to believers. Why? Because when you are justified in the name of Jesus Christ, you must still avoid sins that can damn your soul. This is because, in contrast with the Protestant teaching of “perseverance of the saints,” sometimes called “once saved, always saved,” you can lose your salvation as a result of actual sin:
Hebrews 6:4–6 — “For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.”
The Bible says if those who were “partakers of the Holy Ghost” should “fall away,” then they cannot be restored. Only those who have been saved can partake of the Holy Spirit. Only those who have already been saved can fall away. You can lose your salvation. More passages on this matter:
Hebrews 10:26–27 — “For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.”
2 Peter 2:20–22 — “For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.”
Acts 8:13, 18–21 — “Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done . . . And when Simon saw that through laying on of the apostles’ hands the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God.”
Simon Magus believed and was baptized yet fell away.
Acts 24:25 — “And as he [Paul] reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee.”
Felix resisted the gospel because St. Paul warned him that he must become righteous and exercise self–control in order to escape hell. Paul was apparently asking a lot of work from him.
The Parable of the Sower
Matthew 13:18–22 — “Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.”
Mark 4:17 — “And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word’s sake, immediately they are offended.”
The English Standard Version translates the end of that verse as, “Immediately they fall away.”
Luke 8:13 — “They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.”
These were believers who endured in the Faith before falling away.
The Parable of the Talents
Matthew 25:14–30 — “For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. Then he that had received the five talents went and traded with the same, and made them other five talents. And likewise he that had received two, he also gained other two. But he that had received one went and digged in the earth, and hid his lord’s money.
“After a long time the lord of those servants cometh, and reckoneth with them. And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.
“Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: and I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. Take therefore the talent from him, and give it unto him which hath ten talents. For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.”
The unprofitable servant was condemned for his sloth and failure to do his master’s will. Likewise, we will be condemned if we are slothful and do not carry out the Lord’s will. We must work or face eternal damnation. Thus, we are justified by faith and works. We are not justified by faith alone.
Matthew 13:41–42 — “The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.”
God’s angels are going to cast into hell those who break His law. Not just those who don’t believe in Him.
Matthew 16:27 — “For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.”
2 Corinthians 5:9–10 — “Wherefore we labour, that, whether present or absent, we may be accepted of him. For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.”
If works didn’t affect our salvation, the Bible wouldn’t repeatedly warn us about them. They are apparently critical to the state of one’s soul.
1 Corinthians 13:1–2 — “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.”
In harmony with the Epistle of St. James, St. Paul completely refutes justification by faith alone. Without love, our faith is nothing. This is confirmed in Galatians 5:6 — “For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.”
Matthew 19:16–21 — “And, behold, one came and said unto him [Jesus], Good Master, what good thing shall I do, that I may have eternal life? And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself. The young man saith unto him, All these things have I kept from my youth up: what lack I yet? Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.”
Jesus told the rich man he must keep the Ten Commandments, given to us under the law of the Old Covenant, in order to have eternal life. He then instructed the man to do even more work by giving his possessions to the poor.
If Luther’s doctrine of justification by faith alone were true, then Jesus would have told the man to simply believe in Him and that God would take care of the rest with no effort on the man’s part.
Matthew 19:23–24 — “Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.”
It’s clearly not just a case of “believing,” in the Protestant sense of the word. Jesus stated that what this rich man does with his money will affect his eternal destination. What this man does with his money is an act of works, and works are therefore a part of the justification process.
Mark 13:35–37 — “”Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: lest coming suddenly he find you sleeping. And what I say unto you I say unto all, Watch.”
Luke 9:24 — “For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it.”
Luke 14:27, 33 — “And whosoever doth not bear his cross, and come after me, cannot be my disciple . . . So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.”
Jesus said bearing our cross, a clear act of works, will qualify us to become His disciples.
Luke 12:38 — “And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.”
Luke 12:43 — “Blessed is that servant, whom his lord when he cometh shall find so doing.”
Ask yourself this question: What will happen if you die while living a life of sin, even if you believe in Jesus Christ? What will happen if Jesus returns while you’re in the act of committing some horrible sin? Will your faith, plagued with the deadly works of iniquity, save you? If we were justified by faith alone, then Jesus would not have wasted so much of his limited time on earth warning us to avoid sin at all costs or face the fires of hell.
Luke 21:34–36 — “And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.”
Notice how Jesus warned us against becoming attached to sin and to this world or otherwise your last day on earth will not be a good one. He instructed us to stay vigilant and to pray that we will have the strength to stand before Him. Why does Our Lord expect so much work if we’re justified by faith alone?
John 8:51 — “Verily, verily, I say unto you, If a man keep my saying, he shall never see death.”
We must keep Christ’s word in order to avoid spiritual death. Not just simply believe in Him. This involves works. We are not justified by faith alone.
John 14:23 — “Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.”
If we love Jesus, and if He is to be in our hearts, the Bible says we must keep His words.
Matthew 6:14 — “For if ye forgive men their trespasses, your heavenly Father will also forgive you.”
Matthew 18:23–35 — Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he should pay the debt. So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.
God will only forgive us if we forgive others. He won’t forgive us just because we believe in Him.
Matthew 12:36–37 — “But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.”
We will be judged by the very words that we speak. Some words will bring us justification while others will lead us to condemnation. This isn’t a matter of simply believing with faith, where we’re given a pass on what we say, whether good or bad. Our words just so happen to fall under the works department.
Philippians 2:12 — “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.”
The Bible says to “work out” our salvation with “fear and trembling.” So much for salvation by faith alone, and so much for the evangelical doctrine of “once saved, always saved.” Catholics understand conversion to be a lifelong process and that we can lose our salvation.
Romans 1:28–32 — “And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenantbreakers, without natural affection, implacable, unmerciful: who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.”
The end of Romans 1 gives us proper context as we enter Romans 2:
Romans 2:2–5 — “But we are sure that the judgment of God is according to truth against them which commit such things. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? but after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God.”
Do you presume on God’s mercy by clinging to faith without works?
Romans 2:6–10 — “Who [God] will render to every man according to his deeds: to them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; but glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile.”
We will be judged according to our works. Only those who in well doing seek glory, honor, and immortality will be given eternal life. Those who “do not obey the truth” will be condemned. We are not justified by faith alone.
Romans 8:12–13 — “Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.”
Speaking to fellow believers in Jesus Christ, St. Paul warned not to live after the flesh or they will die eternally. This means avoiding sin is essential to attaining eternal life and that it is possible to lose your salvation after believing.
Romans 11:20–22 — “Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: for if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.”
God had already cut off the Jews for their unbelief, and likewise so can Christians be cut off if they do not continue in God’s kindness. We can lose our salvation if we don’t work it out. We are not justified by faith alone.
1 Corinthians 7:1–9 — “Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman. Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband. The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife. Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency. But I speak this by permission, and not of commandment. For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.
“I say therefore to the unmarried and widows, It is good for them if they abide even as I. But if they cannot contain, let them marry: for it is better to marry than to burn.”
If we’re justified by faith alone, why so much emphasis and warning against even the very things that can lead us into sin? It’s because we must work to attain holiness and enter eternal life.
1 Corinthians 11:28–29 — “But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body.”
This is not a judgment received for failing to have faith, and faith alone. This is a judgment received for doing something wrong — a work of iniquity. The Catholic Church teaches that this is receiving Communion while in a state of mortal sin, having both knowingly and willingly committed a grave sin against God without repenting.
1 Peter 4:17–18 — “For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?”
Those who obey the gospel will be scarcely saved; those who don’t obey will be damned. If we are justified by faith alone, then why does this passage stress obedience rather than belief, and why are the righteous scarcely saved if salvation takes no work?
1 Timothy 2:15 — “Notwithstanding she [women] shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.”
We will be saved by faith that works through love and by avoiding sin.
1 Timothy 4:16 — “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.”
Could this be any clearer? Persist in obedience to the gospel, and you will be justified by faith and works.
2 Timothy 4:6–7 — “For 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.”
To St. Paul, “faith” wasn’t the simple Protestant understanding of belief. It entailed the whole religion of Christianity, anchored in the Catholic Church. He had fought the good fight and had finished the race. Paul stayed true to the Faith in Jesus Christ, knowing his works were his justification.
Paul, filled with the Holy Spirit, knew we are not justified by faith alone.
2 Timothy 4:14 — “Alexander the coppersmith did me much evil: the Lord reward him according to his works.”
Here we see a certain individual who St. Paul said will be judged by God for his works of iniquity.
James 1:12–15 — “Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: but every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.”
St. James said to remain faithful under trials and temptations so as to enter into eternal life. We must root out the sin in our lives in order to go to heaven, as nothing unclean will ever enter it (Revelation 21:27).
What about John 3:16? — “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.”
This is arguably the most popular Bible verse among evangelical Christians and often used as “proof” for Martin Luther’s doctrine of justification by faith alone. However, as has been clearly established through the previous Bible passages and the words of Christ Himself, believing includes doing the will of God, which involves works.
Still not convinced? Then let’s take a look at the verses immediately following:
John 3:17–20 — “For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.”
This passage condemns the lost as those whose deeds are evil. Thus, those who are saved will have good works. This is in perfect harmony with James 2:24 and the multitude of Bible verses we’ve covered showing us that we are not justified by faith alone.
What about John 6:47? — “Verily, verily, I say unto you, He that believeth on me hath everlasting life.”
Does this passage imply that we are justified by faith alone? Not when you read the chapter preceding it:
John 5:28–29 — “Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.”
And not when you read the verses succeeding it:
John 6:53–54 — “Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.”
Jesus didn’t tell His followers just to believe in Him; He told them to eat His flesh and to drink His blood, entailing so much more than faith alone. Even a Protestant’s metaphorical interpretation of this passage would involve more than faith alone, although in this passage we clearly see Christ speaking about His true presence in the Holy Eucharist.
What about Romans 10:8–10? — “But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.”
This passage is quoting Deuteronomy 30:14–16 — “But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. See, I have set before thee this day life and good, and death and evil; in that I command thee this day to love the Lord thy God, to walk in his ways, and to keep his commandments and his statutes and his judgments, that thou mayest live and multiply: and the Lord thy God shall bless thee in the land whither thou goest to possess it.”
Jesus did not destroy the law of the Old Covenant; He fulfilled it, and He commanded the rich man to obey the Ten Commandments. Romans makes a connection to Deuteronomy, as works are still necessary for salvation, while teaching us about the fulfilled Faith of Jesus Christ.
What about Galatians 3:26–27? — “For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ.”
This passage is not dividing faith and works but is actually bringing them together. “For as many of you as were baptized into Christ have put on Christ.” This is talking about literal water baptism, an act of work, and this passage is saying that those who believe upon Jesus and are baptized (washed of original sin in Catholic, Orthodox, and early Protestant theology) put on Christ and are thus saved.
The following passage reveals the role of Baptism:
1 Peter 3:20–21 — “Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ.”
According to the Bible, we are saved by being baptized in the name of the Father and of the Son and of the Holy Ghost, as Jesus instructed in Matthew 28:18–20. This is a grace from God and an act of faith and works.
What about Ephesians 2:8–9? — “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast.”
There is no conflict here with Catholic teaching. The Catholic Church teaches that salvation is a gift from God and that we are saved by grace. However, we are justified by faith and works.
One may make the argument that this passage states our salvation is “not of works” while not making the same negative notion of faith. However, this passage clearly shoots down both notions, as the act of believing or performing work would put the onus on us and not leave it up to God’s unfathomable mercy.
Grace is the primer to the justification process, and salvation cannot be obtained without God as the prime mover.
What about Titus 3:5? — “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.”
Again, no conflict. God saved us by His own mercy — by grace. We then accept this grace through faith and works, and this is first evident in Baptism, where we are washed of original sin and given the gift of the Holy Spirit.
Let’s quote some Revelation (a “second-tier” book, according to Luther)
Revelation 2:23–26 — “And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works. But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden. But that which ye have already hold fast till I come. And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations.”
Revelation 20:12–13 — “And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.”
Revelation 22:12 — “And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.”
If we were justified by faith alone and if works no longer mattered, then why does the Bible keep telling us over and over again that God will reward us according to our works yet hardly ever according to our faith?
Revelation 3:11–12 — “Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.”
If we’re saved once and for all time and can never lose our salvation after coming to the truth, then why does the Bible suggest someone can take away our crown?
Revelation 20:4 — “And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.”
Receiving the mark of the beast and worshipping the beast or its image are eternally damning works of iniquity. They are specifically mentioned as things that would prohibit people from having eternal life. We will be judged according to our works. We are not justified by faith alone.
Revelation 21:8 — “But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.”
It isn’t only those who don’t believe that are cast into the lake of fire. It’s anyone who commits the works of iniquity that would label them under any of the aforementioned groups.
If we are justified by faith alone, why does the Bible repeatedly warn us against sin while commanding us to work toward eternal life? Because sin will damn our souls to hell, and our works will produce rewards in heaven.
Lastly, and which those who tamper with Scripture best take heed:
Revelation 22:19 — “and if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.”
Manipulating the words of this book are a work of iniquity in itself and results in damnation based upon that act and not only by unbelief. Yet just as we can be damned due to an absence of faith or by our evil deeds, we are likewise redeemed by God’s grace through both faith and works.
We are not justified by faith alone.
Special thanks to Br. Peter Dimond of the Most Holy Family Monastery for the most comprehensive list of Scripture passages relating to this topic in his book The Bible Proves the Teachings of the Catholic Church and to Catholic Answers for their extensive tract on what the early Church believed regarding faith and works.
