justification by faith alone in Early Fathers

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Odell said:
Protestants understand justification as an extrinsic legal act of God which does not involve any transformation of the individual’s inner nature. Hey reserve the inner change of the individual for the are of sactification. The Churchs concept of justification teaches that by the same act of faith God infuses man with sanctifying grace which justifies the individual before God by transforming his inner nature. This takes time and is a process. The individual increases in sanctifying grace and thus his justification increases and progresses throughout this life.

I still wish you to name one early father who agrees with you. You must be able to name me one.
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Name one church father that agrees with the Catholic conception…

I believe the Clement believes what protestants teach when he said that we are justified apart from any works of holiness in heart. That is pretty clear to me.

The fact that he elsewhere says that we are justified by our works and not our words is simply the exhortation to practice righteousness rather than simply speaking about being righteous. Nothing different than what St. John says when he says love in deed not in word. This is hardly an opening for a catholic to find support. A protestant can very well say the same exact statement. In fact, in my church discipline meetings, one is either repents or is shown to be of no guilt can be said to be justified.

With regard to justification, Paul never speaks of it as a progress. Is that not interesting? The one apostle who has the most to say about justification says nothing close to what the Catholics believe. The cross and resurrection of Jesus is the whole and complete work that achieves a right-standing with God for those who are regenerated in Christ Jesus.

I believe that one faith grants the sinner a re-creation in Christ Jesus, and one of the effects of this is justification, namely the forgiveness of sin and the renewal of the person in the image of God. This person is “justified” (Past tense)- see titus 3:7

You want a father who believes what Catholics teach and yet we cannot even find an apostle who believes what the catholics teach for even the justification of James and Rahab are one-time events.
 
I will give you an extensive list I’m my next post.

I can also give you more Clement quotes that sound awful catholic Erick. Why are you not on here quoting Clement on the Eucharist or the virgin Mary or the authority of Rome? *
The cross and resurrection of Jesus is the whole and complete work that achieves a right-standing with God for those who are regenerated in Christ Jesus
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We are regenerated only because of the merits of Christ. Any attempt to regenerate us without a proper basis for doing so would isolate Gods own principles. Hence there is no need for a destination between justification and regeneration since both begin and end under the grafe grace of God provided by the cross. Thus Trent is correct that neither faith nor works merit the grace of justification. *How do you make God solely responsible for justification if it can only be applied when the individual has met the conditions of making faith an instrument worthy of receiving justification. *

What is your objective standard for interpreting the Bible? You’ve never given me an answer on this, Erick. I am, therefore, forced to conclude that you are a relativist, and that you don’t care about orthodoxy, but only your own opinion.

Were Catholics the only ones proclaiming the Gospel?*

You claim that the Bible is all that we have; and that it contains an objective, comprehensive message (i.e., the Evangelical Protestant faith) which is available to anyone who reads it. Thus, I am able to require you to show that your view (i.e., a Bible-alone rule of Faith) is consistent and repeatable. …In essense, I require you to show me that your system works. 🙂 And, if it does, you should be able to present at least one ancient Christian who achieved the same comprehensive result from reading the Bible as you do today (i.e., the Evangelical Protestant faith). So, can you do this or not?
 
II. We are Justified by Grace Through Faith and Works

"Wherefore also the Lord promised to send the Comforter, who should join us to God. For as a compacted lump of dough cannot be formed of dry wheat without fluid matter, nor can a loaf possess unity, so, in like manner, neither could we, being many, be made one in Christ Jesus without the water from heaven. And as dry earth does not bring forth unless it receive moisture, in like manner we also, being originally a dry tree, could never have brought forth fruit unto life without the voluntary rain from above. For our bodies have received unity among themselves by means of that layer which leads to incorruption; but our souls, by means of the Spirit. Wherefore both are necessary, since both contribute towards the life of God.” Irenaeus, Against Heresies, 3:17 (A.D. 180).

“For God, never giving His sanction to the reprobation of good deeds, inasmuch as they are His own (of which, being the author, He must necessarily be the defender too), is in like manner the acceptor of them, and if the acceptor, likewise the rewarder. Let, then, the ingratitude of men see to it, if it attaches repentance even to good works; let their gratitude see to it too, if the desire of earning it be the incentive to well-doing: earthly and mortal are they each. For how small is your gain if you do good to a grateful man! or your loss if to an ungrateful!” Tertullian, On Repentance, 2 (A.D. 204).

“A corrupt tree will never yield good fruit, unless the better nature be grafted into it; nor will a good tree produce evil fruit, except by the same process of cultivation. Stones also will become children of Abraham, if educated in Abraham’s faith; and a generation of vipers will bring forth the fruits of penitence, if they reject the poison of their malignant nature. This will be the power of the grace of God, more potent indeed than nature, exercising its sway over the faculty that underlies itself within us–even the freedom of our will.” Tertullian, A Treatise on the Soul, 21 (A.D. 208).

“We add, also, and say, ‘Thy will be done, as in heaven so in earth;’ not that God should do what He wills, but that we may be able to do what God wills. For who resists God, that l He may not do what He wills? But since we are hindered by the devil from obeying with our thought and deed God’s will in all things, we pray and ask that God’s will may be done in us; and that it may be done in us we have need of God’s good will, that is, of His help and protection, since no one is strong in his own strength, but he is safe by the grace and mercy of God.” Cyprian, On the Lord’s Prayer, 14 (A.D. 252).

“He from the essence of the Father, nor is the Son again Son according to essence, but in consequence of virtue, as we who are called sons by grace.” Athanasius, Defense of the Nicene Creed, 22 (A.D.351).

“For when you hear, Not of him that willeth, nor of him that runneth, but of God that sheweth mercy, I counsel you to think the same. For since there are some who are so proud of their successes that they attribute all to themselves and nothing to Him that made them and gave them wisdom and supplied them with good; such are taught by this word that even to wish well needs help from God; or rather that even to choose what is right is divine and a gift of the mercy of God. For it is necessary both that we should be our own masters and also that our salvation should be of God. This is why He saith not of him that willeth; that is, not of him that willeth only, nor of him that runneth only, but also of God. That sheweth mercy. Next; since to will also is from God, he has attributed the whole to God with reason. However much you may run, however much you may wrestle, yet you need one to give the crown.” Gregory of Nazianzen, Oration 37:13 (A.D. 383).

“You see indeed, then, how the strength of the Lord is cooperative in human endeavors, so that no one can build without the Lord, no one can preserve without the Lord, no one can build without the Lord, no one can preserve without the Lord, no one can undertake anything without the Lord.” Ambrose, Commentary on Luke, 2:84 (A.D. 389).

"All indeed depends on God, but not so that our free-will is hindered. ‘If then it depend on God,’ (one says), ‘why does He blame us?’ On this account I said, ‘so that our free-will is no hindered.’ It depends then on us, and on Him For we must first choose the good; and then He leads us to His own. He does not anticipate our choice, lest our free-will should be outraged. But when we have chosen, then great is the assistance he brings to us…For it is ours to choose and to wish; but God’s to complete and to bring to an end. Since therefore the greater part is of Him, he says all is of Him, speaking according to the custom of men. For so we ourselves also do. I mean for instance: we see a house well built, and we say the whole is the Architect’s [doing], and yet certainly it is not all his, but the workmen’s also, and the owner’s, who supplies the materials, and many others’, but nevertheless since he contributed the greatest share, we call the whole his. So then [it is] in this case also.” John Chrysostom, Homily on Hebrews, 12:3 (A.D. 403).

“Now for the commission of sin we get no help from God; but we are not able to do justly, and to fulfill the law of righteousness in every part thereof, except we are helped by God. For as the bodily eye is not helped by the light to turn away there from shut or averted, but is helped by it to see, and cannot see at all unless it help it; so God, who is the light of the inner man, helps our mental sight, in order that we may do some good, not according to our own, but according to His righteousness.” Augustine, On Forgiveness of Sins and Baptism, II:5 (A.D. 411).
 
You want a father who believes what Catholics teach and yet we cannot even find an apostle who believes what the catholics teach for even the justification of James and Rahab are one-time events
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These guys disagree with you Erick. *These guys whom learned directly from those whom were taought by the apostles would be telling you, that you can’t find an apostle who agrees with you. I think I will trust what they have to say on scripture than you Erick. I mean no offense but the closer the teachin is to the apostles all the more likely correct it’s going to be. After all it’s you Erick that have failed to name one Church father in agreement with you. You cannot show that your interpretation of scripture is consistent.Thus, you have no objective standard for your interpretation of the Sacred Scriptures. Thus how can you say that your interpretation is any better than mine?? You can’t. Not with objective certainty. Therefore you follow a religion based on personal opinion.
 
Ill ask once again. Name an “ancient Christian” who youconsider orthodox that agrees with you?

Let’s see it Erick. I dedicated a whole post to quotes that I had to cut due to length. All I’m asking is for one quote. Let’s have it!
 
  1. Who ever said I believe in sola-scriptura? I have doubted this belief years ago even being in the baptist church
  2. I never once said I run by a protestant system
  3. I agree with every single quote you posted
  4. nothing in those quotes teach that we are justified (the special unique pauline sense) by faith and meritorious works
  5. I have already told you the purtians teach nothing different. Have you ever listened to some protestants teach on the gospels? The 10 virgins? Some scary stuff
  6. You still have yet to provide a quote from an early church father that teaches justification is a process
  7. you still have yet to prove that the greek word “justified” does not have a forensic declarative meaning to it. In the NT, it always has this meaning. And if there is an occasional occurence which it does not, it hardly means “process of making one more and more righteous, coming from a state of being less righteous”.
Again, the New testament authors do not speak of justification as a “process”. The NT authors only speak of justification happening as a definitive declaration at one point in time.
For instance, Romans 5:1 and titus 3:7 teach that we have been “justified” (past tense). Paul is bringing their memories back to the time of their baptism, where they were “justified”. St. Paul says we are “justified through the redemption which is in Christ Jesus” (Rom 3:24) and “in Him we have redemption through his blood, the forgiveness of sin” (Eph 1:7), therefore since this redemption is the means of justification, and this redemption is speaking in terms of “forgiveness of sin”, then we must take “justified by His grace through the redemption” (Rom 3:24) to be referring to the remission of sin likewise.

I am pretty sure my definition of justification lines up with most protestant understandings, particularly maybe lutheran or anglican (more catholic).

It is my understanding that as we are transferred out of our adamic existence and take up union with Christic existence, this transfer is completed by means of the bath of regeneration. There is a destruction and a new creation. There is a crucifixion and a resurrection. As we pass from one to the other, we are cleanse of the guilt of our former sins. This is what St. Paul means by justification (see Rom 4:7-9).

Faith is accounted for righteousness in Abraham’s life, before he was justified by works later on, because in the scheme of God’s plan, the sacrifice of Christ was applied to Abraham.
 
Early Church Fathers on justification by faith alone

Mathetes to Diognetus: “He Himself took on Him the burden of our iniquities, He gave His own Son as a ransom for us, the holy One for transgressors, the blameless One for the wicked, the righteous One for the unrighteous, the incorruptible One for the corruptible, the immortal One for them that are mortal. For what other thing was capable of covering our sins than His righteousness? By what other one was it possible that we, the wicked and ungodly, could be justified, than by the only Son of God? O sweet exchange (substitution)! O unsearchable operation! O benefits surpassing all expectation! that the wickedness of many should be hid in a single righteous One, and that the righteousness of One should justify many transgressors! Having therefore convinced us in the former time that our nature was unable to attain to life, and having now revealed the Savior who is able to save even those things which it was [formerly] impossible to save, by both these facts He desired to lead us to trust in His kindness, to esteem Him our Nourisher, Father, Teacher, Counselor, Healer, our Wisdom, Light, Honor, Glory, Power, and Life, so that we should not be anxious concerning clothing and food.” Ante-Nicene Fathers: Volume I, Mathetes to Diognetus, Chapter 9.

Marius Victorinus (born c. 280, converted around 356): Every mystery which is enacted by our Lord Jesus Christ asks only for faith. The mystery was enacted at that time for our sake and aimed at our resurrection and liberation, should we have faith in the mystery of Christ and in Christ. For the patriarchs prefigured and foretold that man would be justified from faith. Therefore, just as it was reckoned as righteousness to Abraham that he had faith, so we too, if we have faith in Christ and every mystery of his, will be sons of Abraham. Our whole life will be accounted as righteous. Epistle to the Galatians, 1.3.7. Mark J. Edwards, ed., Ancient Christian Commentary on Scripture, New Testament VI: Galatians, Ephesians, Philippians (Downers Grove: InterVarsity Press, 1998), p. 39.

Chrysostom (349-407): The patriarch Abraham himself before receiving circumcision had been declared righteous on the score of faith alone: before circumcision, the text says, “Abraham believed God, and credit for it brought him to righteousness.” Fathers of the Church, Vol. 82, Homilies on Genesis 18-45, 27.7 (Washington, D.C.: The Catholic University of America Press, 1990), p. 167.

Chrysostom (349-407): For if even before this, the circumcision was made uncircumcision, much rather was it now, since it is cast out from both periods. But after saying that “it was excluded,” he shows also, how. How then does he say it was excluded? “By what law? of works? Nay, but by the law of faith.” See he calls the faith also a law delighting to keep to the names, and so allay the seeming novelty. But what is the “law of faith?” It is, being saved by grace. Here he shows God’s power, in that He has not only saved, but has even justified, and led them to boasting, and this too without needing works, but looking for faith only. NPNF1: Vol. XI, Homilies on the Epistle of Paul the Apostle to the Romans, Homily 7, vs. 27.

Chrysostom (349-407): “For a person who had no works, to be justified by faith, was nothing unlikely. But for a person richly adorned with good deeds, not to be made just from hence, but from faith, this is the thing to cause wonder, and to set the power of faith in a strong light.” NPNF1: Vol. XI, Homilies on the Epistle of Paul the Apostle to the Romans, Homily 8, Rom. 4:1, 2.

Chrysostom (349-407): “And this he removes, with great skill and prudence, turning their argument against themselves, and showing that those who relinquish the Law are not only not cursed, but blessed; and they who keep it, not only not blessed but cursed. They said that he who kept not the Law was cursed, but he proves that he who kept it was cursed, and he who kept it not, blessed. Again, they said that he who adhered to Faith alone was cursed, but he shows that he who adhered to Faith alone, is blessed. And how does he prove all this? for it is no common thing which we have promised; wherefore it is necessary to give close attention to what follows.” NPNF1: Vol. XIII, Commentary on Galatians, 3:8.

Chrysostom (349-407): “For they said that the one who does not keep the law is cursed, while he shows that the one who strives to keep it is cursed and the one who does not strive to keep it is blessed. They said that he who kept not the Law was cursed, but he proves that he who kept it was cursed, and he who kept it not, blessed. Again, they said that he who adhered to Faith alone was cursed, but he shows that he who adhered to Faith alone, is blessed.” Homily on Galatians 3.9-10. Mark J. Edwards, ed., Ancient Christian Commentary on Scripture, New Testament VI: Galatians, Ephesians, Philippians (Downers Grove: InterVarsity Press, 1998), p. 40. 3:8.

Chrysostom (349-407): God’s mission was not to save people in order that they may remain barren or inert. For Scripture says that faith has saved us. Put better: Since God willed it, faith has saved us. Now in what case, tell me, does faith save without itself doing anything at all? Faith’s workings themselves are a gift of God, lest anyone should boast. What then is Paul saying? Not that God has forbidden works but that he has forbidden us to be justified by works. No one, Paul says, is justified by works, precisely in order that the grace and benevolence of God may become apparent. Homily on Ephesians 4.2.9. Mark J. Edwards, ed., Ancient Christian Commentary on Scripture, New Testament VI: Galatians, Ephesians, Philippians (Downers Grove: InterVarsity Press, 1998), p. 134.
 
Ambrosiaster (fl. c. 366-384) commenting upon 1 Cor. 1:4b: “God has decreed that a person who believes in Christ can be saved without works. By faith alone he receives the forgiveness of sins.” Gerald Bray, ed., Ancient Christian Commentary on Scripture, New Testament VII: 1-2 Corinthians (Downers Grove: InterVarsity Press, 1999), p. 6.

Ambrosiaster (fl. c. 366-384), on Rom. 1:11: “For the mercy of God had been given for this reason, that they should cease from the works of the law, as I have often said, because God, taking pity on our weaknesses, decreed that the human race would be saved by faith alone, along with the natural law.” Gerald Bray, ed., Ancient Christian Commentary on Scripture, New Testament VI: Romans (Downers Grove: InterVarsity Press, 1998), p. 23.

Ambrosiaster (fl. c. 366-384), on Rom. 2:12: “For if the law is given not for the righteous but for the unrighteous, whoever does not sin is a friend of the law. For him faith alone is the way by which he is made perfect. For others mere avoidance of evil will not gain them any advantage with God unless they also believe in God, so that they may be righteous on both counts. For the one righteousness is temporal; the other is eternal.” Gerald Bray, ed., Ancient Christian Commentary on Scripture, New Testament VI: Romans (Downers Grove: InterVarsity Press, 1998), p. 65.

Ambrosiaster (fl. c. 366-384), on Rom. 3:24: “They are justified freely because they have not done anything nor given anything in return, but by faith alone they have been made holy by the gift of God.” Gerald Bray, ed., Ancient Christian Commentary on Scripture, New Testament VI: Romans (Downers Grove: InterVarsity Press, 1998), p. 101.

Ambrosiaster (fl. c. 366-384), on Rom. 3:27: “Paul tells those who live under the law that they have no reason to boast basing themselves on the law and claiming to be of the race of Abraham, seeing that no one is justified before God except by faith.” Gerald Bray, ed., Ancient Christian Commentary on Scripture, New Testament VI: Romans (Downers Grove: InterVarsity Press, 1998), p. 103.

Ambrosiaster (fl. c. 366-384), on Rom. 4:5: “How then can the Jews think that they have been justified by the works of the law in the same way as Abraham, when they see that Abraham was not justified by the works of the law but by faith alone? Therefore there is no need of the law when the ungodly is justified before God by faith alone.” Gerald Bray, ed., Ancient Christian Commentary on Scripture, New Testament VI: Romans (Downers Grove: InterVarsity Press, 1998), p. 112.

Ambrosiaster (fl. c. 366-384), on Rom. 4:6, “‘righteousness apart from works’: Paul backs this up by the example of the prophet David, who says that those are blessed of whom God has decreed that, without work or any keeping of the law, they are justified before God by faith alone.” Gerald Bray, ed., Ancient Christian Commentary on Scripture, New Testament VI: Romans (Downers Grove: InterVarsity Press, 1998), p. 113.
 
Theodore of Mopsuestia (350-428), commenting on Rom. 3:28: “Paul did not say we hold because he was himself uncertain. He said it in order to counter those who concluded from this that anyone who wished to could be justified simply by willing faith. Note carefully that Paul does not say simply without the law, as if we could perform virtue by wanting to, nor do we the works of the law by force. We do them because we have been led to do them by Christ.” Gerald Bray, ed., Ancient Christian Commentary on Scripture, New Testament VI: Romans (Downers Grove: InterVarsity Press, 1998), pp. 104-105.

Oecumenius (6th century), on James 2:23: “Abraham is the image of someone who is justified by faith alone, since what he believed was credited to him as righteousness. But he is also approved because of his works, since he offered up his son Isaac on the altar. Of course he did not do this work by itself; in doing it, he remained firmly anchored in his faith, believing that through Isaac his seed would be multiplied until it was as numerous as the stars.” Gerald Bray, ed., Ancient Christian Commentary on Scripture: New Testament, Vol. XI, James, 1-2 Peter, 1-3 John, Jude (Downers Grove: InterVarsity Press, 2000), p. 33.

Jerome (347-420) on Romans 10:3: “God justifies by faith alone.” (Deus ex sola fide justificat). In Epistolam Ad Romanos, Caput X, v. 3, PL 30:692D.

Jerome (347-420): “He who with all his spirit has placed his faith in Christ, even if he die in sin, shall by his faith live forever.” Jacques Le Goff, The Birth of Purgatory, trans. Arthur Goldhammer (Chicago, Illinois: The University of Chicago Press, 1984), p. 61.

Pope Boniface to Caesarius: “[Phil. 1:29]–it appears obvious that our faith in Christ, like all good things, comes to individuals from the gift of divine grace and not from the power of human nature. We rejoice that your brotherhood perceived this truth in accordance with catholic faith, when a council of some bishops of Gaul was held. As you have indicated, they decided unanimously that our faith in Christ is conferred on men by the intervention of divine grace. They added that there is absolutely nothing good in God’s eyes that anyone can wish, begin, do, or complete without the grace of God, for as our Savior said, “Without me you can do nothing” [John 15:5]. For it is both a certainty and an article of catholic faith that in all good things, the greatest of which is faith, divine mercy intervenes for us when we are not yet willing [to believe], so that we might become willing; it remains in us when we are willing [to believe]; and it follows us so that we remain in faith.” William E. Klingshirn, trans., Caesarius of Arles: Life, Testament, Letters, Letter 20 – Pope Boniface to Caesarius; 2 (Liverpool: University Press, 1994), p. 125.

Cyril of Alexandria (412-444): “Seeing then that the law condemned sinners and sometimes imposed the supreme penalty on those who disregarded it and was in no way merciful, how was the appointment of a truly compassionate and merciful high priest not necessary for those on earth; one who would abrogate the curse, check the legal process, and free the sinners with forgiving grace and commands based on gentleness? ‘I,’ says the text, ‘I am he who blots out your transgressions for my own sake, and I will not remember your sins’ (Is. 43:25). For we are justified by faith, not by works of the law, as Scripture says (Gal. 2:16). By faith in whom, then, are we justified? Is it not in him who suffered death according to the flesh for our sake? Is it not in one Lord Jesus Christ?
Against Nestorius in Norman Russell, Cyril of Alexandria (London: Rutledge, 2000), p. 165.

Cyril of Alexandria (patriarch 412-444): “For truly the compassion from beside the Father is Christ, as he takes away the sins, dismisses the charges and justifies by faith, and recovers the lost and makes [them] stronger than death. For what is good and he does not give? Therefore the knowledge of God is better than sacrifice and holocausts, as it is brought to perfection in Christ. For by him and in him we have known the Father, and we have become rich in the justification by faith.” Commentary on Hosea. Alberto Ferreiro, ed., Ancient Christian Commentary on Scripture, New Testament XIV: The Twelve Prophets (Downers Grove: InterVarsity Press, 2003), p. 29.

Bede (673-735), on Paul and James: “Although the apostle Paul preached that we are justified by faith without works, those who understand by this that it does not matter whether they live evil lives or do wicked and terrible things, as long as they believe in Christ, because salvation is through faith, have made a great mistake. James here expounds how Paul’s words ought to be understood. This is why he uses the example of Abraham, whom Paul also used as an example of faith, to show that the patriarch also performed good works in the light of his faith. It is therefore wrong to interpret Paul in such a way as to suggest that it did not matter whether Abraham put his faith into practice or not. What Paul meant was that no one obtains the gift of justification on the basis of merits derived from works performed beforehand, because the gift of justification comes only from faith.” Gerald Bray, ed., Ancient Christian Commentary on Scripture, New Testament XI: James, 1-2Peter, 1-3 John, Jude (Downers Grove: InterVarsity Press, 2000), p. 31.

Hilary of Poitiers (c 315-67) on Matthew 20:7: “Wages cannot be considered as a gift, because they are due to work, but God has given free grace to all men by the justification of faith.” George Finch, A Sketch of the Romish Controversy (London: G. Norman, 1831), p. 230.
 
Basil of Caesarea (329-379): “Let him who boasts boast in the Lord, that Christ has been made by God for us righteousness, wisdom, justification, redemption. This is perfect and pure boasting in God, when one is not proud on account of his own righteousness but knows that he is indeed unworthy of the true righteousness and is (or has been) justified solely by faith in Christ. Chemnitz, Examination of the Council of Trent, Part 1, p. 505,

Ambrose (c. 339-97): “Thus I do not have the wherewithal to enable me to glory in my own works, I do not have the wherewithal to boast of myself, and so I will glory in Christ. I will not glory because I have been redeemed. I will not glory because I am free of sins, but because sins have been forgiven me. I will not glory because I am profitable or because anyone is profitable to me, but because Christ is an advocate in my behalf with the Father, because the blood of Christ has been poured out in my behalf.” FC, Vol. 65, Saint Ambrose, Seven Exegetical Works, Jacob and the Happy Life, Book 1, 6.21 (Washington, D.C.: The Catholic University of America Press, 1972), p. 133.

Ambrose (c. 339-97): “I have nothing, therefore, whereby I may glory in my works; I have nothing to boast of, and, therefore, I will glory in Christ. I will not glory because I am righteous, but because I am redeemed. I will not glory because I am free from sin, but because my sins are pardoned. I will not glory because I have done good to any one, or any one has done good to me, but because Christ is my advocate with the Father, and because Christ’s blood was shed for me.” George Finch, A Sketch of the Romish Controversy (London: G. Norman, 1831), p. 220.

Ambrose (c. 339-97): “Therefore let no one boast of his works, because no one can be justified by his works; but he who is just receives it as a gift, because he is justified by the washing of regeneration. It is faith, therefore, which delivers us by the blood of Christ, because blessed is he whose sins are forgiven, and to whom pardon is granted.” George Finch, A Sketch of the Romish Controversy (London: G. Norman, 1831), p. 220.

Augustine (354-430): “Not so our father Abraham. This passage of scripture is meant to draw our attention to the difference. We confess that the holy patriarch was pleasing to God; this is what our faith affirms about him. So true is it that we can declare and be certain that he did have grounds for pride before God, and this is what the apostle tells us. It is quite certain, he says, and we know it for sure, that Abraham has grounds for pride before God. But if he had been justified by works, he would have had grounds for pride, but not before God. However, since we know he does have grounds for pride before God, it follows that he was not justified on the basis of works. So if Abraham was not justified by works, how was he justified?” The apostle goes on to tell us how: What does scripture say? (that is, about how Abraham was justified). Abraham believed God, and it was reckoned to him as righteousness (Rom. 4:3; Gen. 15:6). Abraham, then, was justified by faith. Paul and James do not contradict each other: good works follow justification
3. Now when you hear this statement, that justification comes not from works, but by faith, remember the abyss of which I spoke earlier. You see that Abraham was justified not by what he did, but by his faith: all right then, so I can do whatever I like, because even though I have no good works to show, but simply believe in God, that is reckoned to me as righteousness? Anyone who has said this and has decided on it as a policy has already fallen in and sunk; anyone who is still considering it and hesitating is in mortal danger. But God’s scripture, truly understood, not only safeguards an endangered person, but even hauls up a drowned one from the deep. My advice is, on the face of it, a contradiction of what the apostle says; what I have to say about Abraham is what we find in the letter of another apostle, who set out to correct people who had misunderstood Paul. James in his letter opposed those who would not act rightly but relied on faith alone; and so he reminded them of the good works of this same Abraham whose faith was commended by Paul. The two apostles are not contradicting each other. James dwells on an action performed by Abraham that we all know about: he offered his son to God as a sacrifice. That is a great work, but it proceeded from faith. I have nothing but praise for the superstructure of action, but I see the foundation of faith; I admire the good work as a fruit, but I recognize that it springs from the root of faith. If Abraham had done it without right faith it would have profited him nothing, however noble the work was. On the other hand, if Abraham had been so complacent in his faith that, on hearing God’s command to offer his son as a sacrificial victim, he had said to himself, “No, I won’t. But I believe that God will set me free, even if I ignore his orders,” his faith would have been a dead faith because it did not issue in right action, and it would have remained a barren, dried-up root that never produced fruit.” John E. Rotelle, O.S.A., ed., WSA, Part 3, Vol. 15, trans. Maria Boulding, O.S.B., Expositions of the Psalms 1-32, Exposition 2 of Psalm 31, 2-4 (Hyde Park: New City Press, 2000), pp. 364-365.
 
Augustine (354-430): “Having now to the best of my ability, and as I think sufficiently, replied to the reasonings of this author, if I be asked what is my own opinion in this matter, I answer, after carefully pondering the question, that in the Gospels and Epistles, and the entire collection of books for our instruction called the New Testament, I see that fasting is enjoined. But I do not discover any rule definitely laid down by the Lord or by the apostles as to days on which we ought or ought not to fast. And by this I am persuaded that exemption from fasting on the seventh day is more suitable, not indeed to obtain, but to foreshadow, that eternal rest in which the true Sabbath is realized, and which is obtained only by faith, and by that righteousness whereby the daughter of the King is all glorious within.” NPNF1: Vol. 1, Letter 36, 25.

Augustine (354-430): “But what about the person who does no work (Rom 4:5)? Think here of some godless sinner, who has no good works to show. What of him or her? What if such a person comes to believe in God who justifies the impious? People like that are impious because they accomplish nothing good; they may seem to do good things, but their actions cannot truly be called good, because performed without faith. But when someone believes in him who justifies the impious, that faith is reckoned as justice to the believer, as David too declares that person blessed whom God has accepted and endowed with righteousness, independently of any righteous actions (Rom 4:5-6). What righteousness is this? The righteousness of faith, preceded by no good works, but with good works as its consequence.” John E. Rotelle, O.S.A., ed., WSA, Part 1, Vol. 11, trans. Maria Boulding, O.S.B., Expositions of the Psalms 1-32, Exposition 2 of Psalm 31, ¡±7 (Hyde Park: New City Press, 2000), p. 370.

Chrysostom (349-407): “For he makes a wide distinction between commandments and ordinances. He either then means faith, calling that an ordinance, (for by faith alone He saved us,) or he means precept, such as Christ gave, when He said, “But I say unto you, that ye are not to be angry at all.” (Matthew 5:22.) That is to say, If thou shalt believe that God raised Him from the dead, thou shalt be saved.’ (Romans 10:6-9.) And again, The word is nigh thee, in thy mouth, and in thine heart. Say not, Who shall ascend into heaven, or who shall descend into the abyss?’ or, who hath brought. Him again from the dead?’ Instead of a certain manner of life, He brought in faith. For that He might not save us to no purpose, He both Himself underwent the penalty, and also required of men the faith that is by doctrines” NPNF1: Vol. XIII, Homilies on Ephesians, Homly 5, Ephesians 2:11,12.

Didymus the Blind (c. 313-398): “But how can some say that because the spirit which gives life to the body is more honorable than the body, therefore works are more honorable than faith? I have looked into this matter in some detail and shall try to explain my position on this. It is undoubtedly true that the spirit is nobler than the body, but this does not mean that works can be put before faith, because a person is saved by grace, not by works but by faith. There should be no doubt but that faith saves and then lives by doing its own works, so that the works which are added to salvation by faith are not those of the law but a different kind of thing altogether.” Gerald Bray, ed., Ancient Christian Commentary on Scripture: New Testament, Vol. XI, James, 1-2 Peter, 1-3 John, Jude (Downers Grove: InterVarsity Press, 2000), p. 34. See PG 39:1732, from his Commentary on James, 2:26b.

Andreas (c. 7th century): “Now someone might object to this and say: “Did Paul not use Abraham as an example of someone who was justified by faith, without works. And here James is using the very same Abraham as an example of someone who was justified not by faith alone, but also by works which confirm that faith?” How can we answer this? And how can Abraham be an example of faith without works, as well as of faith with works, at the same time? But the solution is ready to hand from the Scriptures. For the same Abraham is at different times an example of both kinds of faith. The first is prebaptismal faith, which does not require works but only confession and the word of salvation, by which those who believe in Christ are justified. The second is postbaptismal faith, which is combined with works. Understood in this way, the two apostles do not contradict one another, but one and the same Spirit is speaking through both of them.” Gerald Bray, ed., Ancient Christian Commentary on Scripture: New Testament, Vol. XI, James, 1-2 Peter, 1-3 John, Jude (Downers Grove: InterVarsity Press, 2000), p. 32. See J. A. Cramer, ed., Catena in Epistolas Catholicas (Oxford: Clarendon, 1840), 16, where he is commenting on James 2:21.
 
Fulgentius, bishop of Ruspe (c. 467-532) commenting on Eph. 2:8: “The blessed Paul argues that we are saved by faith, which he declares to be not from us but a gift from God. Thus there cannot possibly be true salvation where there is no true faith, and, since this faith is divinely enabled, it is without doubt bestowed by his free generosity. Where there is true belief through true faith, true salvation certainly accompanies it. Anyone who departs from true faith will not possess the grace of true salvation.” On the Incarnation, 1. Mark J. Edwards, ed., Ancient Christian Commentary on Scripture, New Testament VI: Galatians, Ephesians, Philippians (Downers Grove: InterVarsity Press, 1998), pp. 133-134.

Ignatius of Antioch: “His cross, and his death, and his resurrection, and the faith which is through him, are my unpolluted muniments; and in these, through your prayers, I am willing to be justified (Epistle to Philadelphians).”

Athanasius: “It would, of course, have been unthinkable that God should go back upon His word [Genesis 2:17] and that humanity, having transgressed, should not die. it was unthinkable that God, the Father of Truth, should go back on His word regarding death [Genesis 2:17] in order to ensure our continued existence. He could not make Himself a liar. What, then, was God to do?. The Logos perceived that our perishing condition could not abolished except through death. Yet He Himself, as the Logos, being immortal and the Father’s Son, could not die. For this reason, therefore, He assumed a body capable of death, in order that this body, through belonging to the Logos Who is above all, might become a sufficient exchange in dying for all. His body, remaining imperishable through His indwelling, would thereafter put an end to perishing for all others as well, by the grace of the resurrection. By surrendering to death the body which He had taken, as an offering and sacrifice free from every stain, He immediately abolished death for His human brothers by the offering of the equivalent. For naturally, since the Logos of God was above all, when He offered His own temple and bodily instrument as a substitute for the life of all, He fulfilled by death all that was required.” On the Incarnation of the Logos, 6-7, 9.
Athanasius: “To provide against this also, He sends His own Son, and He becomes Son of Man, by taking created flesh; that, since all were under sentence of death, He, being other than them all, might Himself for all offer to death His own body; and that henceforth, as if all had died through Him, the word of that sentence might be accomplished (for all died in Christ), and all through Him might thereupon become free from sin and from the curse which came upon it, and might truly abide for ever, risen from the dead and clothed in immortality and incorruption.” Athanasius, Orations Against The Arians 2:69.
Clement of Rome: “We also, being called through God’s will in Christ Jesus, are not justified through ourselves, neither through our own wisdom or understanding, or piety, or works which we have done in holiness or heart, but through faith.” Epistle to the Corinthians.

Polycarp: “I know that through grace you are saved, not of works, but by the will of God, through Jesus Christ.” The Epistle of Philippians.

Hermas, “I have heard, sir, said I, from some teacher, that there is no other repentance except that which took place when we went down into the water and obtained the remission of our former sins. He said to me, You have heard rightly, for so it is.” The Shepherd 4:3:12.

Justin Martyr: “”Whoever are convinced and believe that what they are taught and told by us is the truth, and professes to be able to live accordingly, are instructed to pray and to beseech God in fasting for the remission of their former sins, while we pray and fast with them. Then they are led by us to a place where there is water, and they are reborn in the same kind of rebirth in which we ourselves were reborn: In the name of God, the Lord and Father of all, and of our Savior Jesus Christ, and of the Holy Spirit, they receive the washing of water. For Christ said, Unless you be reborn, you shall not enter the kingdom of heaven.” First Apology 61:1417.

Dialogue with Trypho: “No longer by the blood of goats and of sheep, or by the ashes of a heifer…are sins purged, but by faith, through the blood of Christ and his death, who died on this very account.”
 
Letter to Diognetus: “God gave his own Son the ransom for us…for what, save his righteousness, could cover our sins. In whom was it possible that we, transgressors and ungodly as we were, could be justified, save in the Son of God alone? …O unexpected benefit, that the transgression of many should be hidden in one righteous Person and that the righteousness of One should justify many transgressors.”

Irenaeus of Lyons: “Through the obedience of one man who first was born from the Virgin, many should be justified and receive salvation.” Adversus Haereses.

Irenaeus of Lyons: “For He came to save all through means of Himself all, I say, who through Him are born again to God infants, and children, and boys, and youths, and old men. He therefore passed through every age, becoming an infant for infants, thus sanctifying infants; a child for children, thus sanctifying those who are of this age, being at the same time made to them an example of piety, righteousness, and submission; a youth for youths, becoming an example to youths, and thus sanctifying them for the Lord. So likewise He was an old man for old men, that He might be a perfect Master for all, not merely as respects the setting forth of the truth, but also as regards age, sanctifying at the same time the aged also, and becoming an example to them likewise. Then, at last, He came on to death itself, that He might be the first-born from the dead, that in all things He might have the pre-eminence, the Prince of life, existing before all, and going before all.” Against Heresies 2:22:4.
 
Therefore, if someone is justified and re-created in Christ Jesus, you have both the penalty of sin and the restoration of human being to holiness.

In the transfer from Adamic to Christic humanity, we are freed from the legal consequences of our guilt in the adamic realm by conversion to Christ. This is the forgiveness of sin and the reconciliation to peace with God the Father.

However, since we are in the Christic Spiritual Humanity, it only goes to show that God is working in us to conform us into the image of Jesus Christ, our Savior and Lord.

Therefore, on the day of judgement, our works will stand to represent which humanity which we belong to, the 1st or 2nd Adamic.
 
Talk about the repetitive fallacy! The fallacy of many citations! Convenient selective citations of various Church Fathers so that it seems to say what you want them to.

You are depending that these people here are ignorant of history and of the ECF’s so you resort to revisionist historicism that I find rather offensive.

You think that since you found a few commentaries where you have read into selective passages that you have found some sort of proto-protestantism?

Anyone who knows the works and the lives of such men like St. Ignatius, St. Irenaeus, Justin Martyr, St. John Chrysostom, St. Ambrose, knows that these men were first and formost Catholics. They all taught the necessity of the Church, the necessity of the Sacraments and the transformative power of God’s grace within them, the necessity of avoinding sin and of living a life of “faith working through love.”

" 20. Therefore read that the three witnesses in baptism, the water, the blood, and the Spirit, 1 John 5:7 are one, for if you take away one of these, the Sacrament of Baptism does not exist. For what is water without the cross of Christ? A common element, without any sacramental effect. Nor, again, is there the Sacrament of Regeneration without water: “For except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God.” John 3:5 Now, even the catechumen believes in the cross of the Lord Jesus, wherewith he too is signed; but unless he be baptized in the Name of the Father, and of the Son, and of the Holy Spirit, he cannot receive remission of sins nor gain the gift of spiritual grace." St .Ambrose, “On the Mysteries”, chpt 4:20

" As many as are persuaded and believe that what we teach and say is true, and undertake to be able to live accordingly, are instructed to pray and to entreat God with fasting, for the remission of their sins that are past, we praying and fasting with them. Then they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Saviour Jesus Christ, and of the Holy Spirit, they then receive the washing with water…And for this [rite] we have learned from the apostles…"
St Justin Martyr, First Apology, 61
 
This is just a small taste of your misrepresentation. I could multiply examples of the very Saints you cited as believing in “faith alone” and demonstrate that you are simply taking their words out of context to suit your preconceived beliefs.

I would suggest that you recant your fallacious assertions for the sake of historical honesty and integrity.
 
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