Justification by works and not by faith alone: James bluntly says it

[alwayswill]

I have seen protestant commentaries try to find some way to hold on to faith alone. But it is clearly un-biblical. I have never read a convincing argument.

It is interesting to look into WHY Luther wanted to have faith alone. Perhaps another topic altogether though.

What did the Pope say that was Biblical?
And that is the WHY Luther wanted to have faith alone.
It is Biblical

"According to this report, **Benedict affirmed that Luther had correctly translated Paul’s words as ‘justified by faith alone’ – the well known sola fide. **

. "Yet, said the Pope, it was indeed biblical to say, as did Luther, that it was the faith of a Christian, not his works that saved him."

According to Fountain, the Pope highlighted the fact that prior to his Damascus Road conversion, Paul had strictly adhered to all the Pharisaical laws and rules. **However, after meeting the Lord Jesus in his vision, Paul began leading a lifestyle of faith alone. **
blogs.cbn.com/ChurchWatch/archive/2009/02/06/pope-benedict-xvi-luther-was-right.aspx

do you agree with this?

from the Vatican website
vatican.va/roman_curia/pontifical_councils/chrstuni/lutheran-fed-docs/rc_pc_chrstuni_doc_2013_dal-conflitto-alla-comunione_en.html

"128.** Since faith is understood not only as affirmative knowledge, but also as the trust of the heart that bases itself on the Word of God,** it can further be said jointly: “Justification takes place ‘by grace alone’ (JD nos 15 and 16), by faith alone; the person is justified ‘apart from works’ (Rom 3:28, cf. JD no. 25)” (JDDJ, Annex 2C).(44) "

 

[JonNC]

For me, the part of this scripture that nails it down is what I have highlighted instead below in read ( I copied your text from the question and highlighted my part).

18 But someone will say, “You have faith and I have works.” Show me your faith apart from your works, and I by my works will show you my faith. 19 You believe that God is one; you do well. Even the demons believe—and shudder. 20 Do you want to be shown, you senseless person, that faith apart from works is barren? 21 Was not our ancestor Abraham justified by works when he offered his son Isaac on the altar? 22 You see that faith was active along with his works, and faith was brought to completion by the works. 23 Thus the scripture was fulfilled that says, “Abraham believed God, and it was reckoned to him as righteousness,” and he was called the friend of God. 24 You see that a person is justified by works and not by faith alone. 25 Likewise, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another road? 26 For just as the body without the spirit is dead, so faith without works is also dead.

The red text makes it clear to me that the author intends to communicate that faith by itself is barren and that one must have both the thought and action. And as another has said, Love is the source of both of these. The fact that this refers to Abraham means it is in reference to justification before God.

If you love someone, you will have faith that things will go well for them. Also you will do things to help them. Love is both a source of motivation, but also of action. There is no great controversy here at all. Paul is in agreement with this notion. They say the same thing.

I have seen protestant commentaries try to find some way to hold on to faith alone. But it is clearly un-biblical. I have never read a convincing argument.

It is interesting to look into WHY Luther wanted to have faith alone. Perhaps another topic altogether though.

I have read descriptions of how Luther’s home lacked love. So he was actually in search of love but appears to have never experienced it. His self loathing lead him to reject any of his own works as inherently sinful. It appears he was depressed by today’s understanding. catholic.com/encyclopedia/martin-luther

ccel.org/ccel/schaff/hcc7.ii.v.iii.html
Jon

 

[fhansen]

What did the Pope say that was Biblical?
And that is the WHY Luther wanted to have faith alone.
It is Biblical

"According to this report, **Benedict affirmed that Luther had correctly translated Paul’s words as ‘justified by faith alone’ – the well known sola fide. **

. "Yet, said the Pope, it was indeed biblical to say, as did Luther, that it was the faith of a Christian, not his works that saved him."

According to Fountain, the Pope highlighted the fact that prior to his Damascus Road conversion, Paul had strictly adhered to all the Pharisaical laws and rules. **However, after meeting the Lord Jesus in his vision, Paul began leading a lifestyle of faith alone. **
blogs.cbn.com/ChurchWatch/archive/2009/02/06/pope-benedict-xvi-luther-was-right.aspx

do you agree with this?

from the Vatican website
vatican.va/roman_curia/pontifical_councils/chrstuni/lutheran-fed-docs/rc_pc_chrstuni_doc_2013_dal-conflitto-alla-comunione_en.html

"128.** Since faith is understood not only as affirmative knowledge, but also as the trust of the heart that bases itself on the Word of God,** it can further be said jointly: “Justification takes place ‘by grace alone’ (JD nos 15 and 16), by faith alone; the person is justified ‘apart from works’ (Rom 3:28, cf. JD no. 25)” (JDDJ, Annex 2C).(44) "

As long as the term “faith” is qualified or expanded in its definition to indicate more than the narrow classic understanding of the word,* then* “faith alone” works. But having the virtue of faith, by itself, without the virtues of hope and, especially, love, does not save. If faith cannot be separated from the others love, which I believe it can, then faith alone might be always or universally true.

 

[alwayswill]

As long as the term “faith” is qualified or expanded in its definition to indicate more than the narrow classic understanding of the word,* then* “faith alone” works. But having the virtue of faith, by itself, does not save.

I disagree
The more narrow the definition of Faith the “more” true Sola Fide is

A dead faith doesn’t save
A useless faith doesn’t save
the faith of demons doesn’t save
mere mental assent doesn’t save
Any faith that doesn’t come from God will not save
Only the gift of faith that does come from God saves.
Love is a characteristic and proof of a saving faith that comes from God

 

[Darryl_B]

My understanding is that there was an attempted separation of works from faith. Works (either bad or good) are a reflection of faith in the Catholic position, they are intertwined not distinctly separated.

I believe the Protestant position was initially that if one sins 1000s a day, that does not change one’s concreteness of faith in the slightest, that persons faith can be stronger than another who sins 10s a day.

That is why when a Catholic believes “faith alone” it by very nature includes works without even expressing it. But when a Protestant believes “faith alone” it by very nature excludes works without even expressing it.

 

[fhansen]

I disagree
The more narrow the definition of Faith the “more” true Sola Fide is

A dead faith doesn’t save
A useless faith doesn’t save
the faith of demons doesn’t save
mere mental assent doesn’t save
Any faith that doesn’t come from God will not save
Only the gift of faith that does come from God saves.
Love is a characteristic and proof of a saving faith that comes from God

And yet each of those were narrow definitions. Yours must be broader by default.

Love is a characteristic or attribute of God. Love for us is a result of communion with that love, with Him, united as Jesus was, as He wants us to be.

Faith is the first step in the establishment of that communion. It does not guarantee, by itself, that such a union will be complete, much less persevered in. IOW, it does not, by itself, either equate to or guarantee justice. Only love can do that-and this is why the greatest commandments don’t speak of faith, but rather of love, which encompasses faith along with any other virtue…

 

[catholic1seeks]

no Sola Fide Protestant believes that intellectual assent justifies

Neither do they believe that good works contribute to justification - as James bluntly states.

Justification is also a process.

Nothing merits justification, faith or works, prior to justification. It is only once we are in the state of justification that our relationship with God grows.

 

[catholic1seeks]

very bluntly it says:

"128. Since faith is understood not only as affirmative knowledge, but also as the trust of the heart that bases itself on the Word of God, it can further be said jointly: “Justification takes place ‘by grace alone’ (JD nos 15 and 16), by faith alone; the person is justified ‘apart from works’ (Rom 3:28, cf. JD no. 25)” (JDDJ, Annex 2C).(44) "

and
But whatever in the justified **precedes or follows **the free gift of faith is neither the basis of justification nor merits it. "​

The Catholic teaching firmly states that justification is a process. I’m on my phone so can’t easily copy selections of texts like you are.

Maybe you are getting initial justification and progressive justification mixed up. Prior to justification, we can do nothing. We are without God’s grace. We get into a state of justification, ordinarily, when we repent, believe, and are baptized. In general, we receive God’s grace when we choose to align ourselves with his will, by the prompting of his grace. Works of any kind do not get us into a state of justification. Paul is clear “for grace you have been saved… Not of your own doing.” Once in a state of justification, we can grow in that state, since the Catholic understands justification to be an actual, inner change, where we become partakers of the divine nature, become a “new creation,” and have the Spirit of God and virtue of charity in us. If justification is like this, which I believe the New Testsment and early church teaches, as do the Orthodox churches who are just as ancient, then it naturally follows that justification/salvation is a process and not a single event.

Faith alone DOES NOT justify it is the virtue of faith (traditionally defined) is alone. Paul and the NT in various places distinguishes faith, hope, and love. The Protestant (or certain kinds) may well say that intellectual assent alone does not justify. GOOD: The Catholic agrees. But the issue then becomes - do good works justify at all? NO! – IF* we use the usual Protestant understanding that justification is a single and initial event in the life of the believer. But Catholics believe in a progressive justification. In the Catholic view, (1) justification is not so sharply distinguished from sanctification and (2), good works actually contribute to our relationship with God.

Good works strengthen us, make us grow closer to God in quality. It’s not as if there is a certain number of good works you have to do for salvation. Good works in that sense are not necessary. But just as Abraham was justified by his good work, as James clearly says, so is the believer justified in good works done with God’s grace: That is, our progressive relationship with God is increased.

 

[LatinRight]

Paul and James were never at odds, that’s a fiction that has been sold, ironically, for self justification. However Rom 2:13 “For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified.” , eliminates the justification before God vs man, the single justification vs initial and final justification, works as dirty rags etc.

None of the arguments can stand up to the above verse imho.

Peace and God bless
Nicene

Peace and God bless Nicene,

SACRA PAGINA ROMANS By Brendan Byrne, S.J. Daniel J. Harrington, S.J., Editor

Brendan Byrne, S.J., is professor of New Testament at Jesuit Theological College, within the United Faculty of Theology, Parkville, Melbourne Australia. … Pope John Paul II named him a member of the Pontifical Biblical Commission in 1990.

The Church official interpretation of Romans 2:6-13 – 3:28.

Quote: “Paul fully embraces the principle of justification according to one’s works.

Acceptance of the Christian gospel has indeed led him to fully convinced that IN FACT NO HUMAN BEING WILL FIND JUSTIFICATION ON THE BASIS OF WORKS and that, faced with total human unrighteousness, God has graciously effected in Christ an alternative mode of justification for those who believe (Rom.3:21-26).

…For the purpose of the prophetic accusation and echoing what has already been stated in vv 6-7 and 10, he envisages at least the possibility of justification on the basis of performance

– though VERY SOON (Rom.3:19-20, 23) he will DENY that this possibility." End quote. Emphasize mine.

HOW TO READ THE NEW TESTAMENT By Etienne Charpentier

Nihil obstate: Father Anton Cowan
Imprimatur: Monsignor John Crowley, VG Westminster, 28 May 1985

Quote: “There is ONE CENTRAL QUESTION here: how can we become RIGHTEOUS and be SAVED?

We NOT justified by what we do (works, observing law) but by FAITH IN CHRIST.

Salvation is NOT a matter of achieving but RECEIVING IT FREELY from God hands, in faith.” End quote. Emphasize mine.

Blessings

LatinRight

 

[LatinRight]

The Catholic teaching firmly states that justification is a process. I’m on my phone so can’t easily copy selections of texts like you are.

Maybe you are getting initial justification and progressive justification mixed up.

Blessings catholic1seeks,

JUSTIFICATION and SANCTIFICATION can be a bit confusing, because in the Scripture some verses refer to JUSTIFICATION and SANCTIFICATION as a PAST COMPLETED event, such as 1 Cor.6:11; Hebr.10:10; Hebr.10:29.

Some Bible verses indicate that JUSTIFICATION and SANCTIFICAION is an ONGOING PROCESS, such as Phill.2:12-15; Eph.4:22-24; 1 Thess.4:1, 3; Hebr.2:11.

TRENT CHAPTER X.

On the increase of Justification received.

“He that is just, let him be justified still; and again, Be not afraid to be justified even to death.” End quote.

To understand the economy of our salvation, we must understand the reason that our JUSTIFICATION and SANCTIFICATION is a past completed event and an ongoing process throughout all our Christian life.

The reason is, because we have two different standing:
We have a standing in the Body of Christ and we have a standing as we are ourselves.

OUR STANDING IN THE BODY OF CHRIST

God does not baptize us into the body of Christ as we are ourselves.

At our baptism we have received by faith:

1. God’s completed gift of our justification.
2. God’s completed gift of our sanctification.
3. God has completely washed us clean, (1 Cor.6:11; etc.).
4. God’s completed gift of our salvation.
5. God’s gift of everlasting life.

Our salvation is completed at our baptism, it is God’s perfect and completed gift.
Form this point on we can add nothing to our salvation and we cannot improve on it.

If we die the next minute after our baptism we go instantly to heaven.
At our baptism God has made us ready to go to heaven.

In the Body of Christ we are perfectly just and holy, perfectly washed clean and our salvation is completed, it is God’s free gift, received by faith.

This is above our standing in the body of Christ.

We have a different standing as we are ourselves.

OUR STANDING AS WE ARE OURSELVES

In ourselves we are not completely just and we are not completely holy.

So, we have to work out our salvation by our co-operation with the grace of God by working on our justification and our sanctification.

This is continues process in our Christian life.

As we working on our justification and sanctification progressively we become more just and more holy.
Also we do the different kind of Christian works.

All the above works are our supernatural merit – if we do it out of love to the glory of God. – NOT FOR OUR SALVATION!

The above works are conditional.
We work out our salvation (justification and sanctification) and we do the different kind of Christian work if we have time to do.
If we die one minute after our baptism we go instantly to Heaven, so we have no time to do the above works.

In the Body of Christ we have God’s gift of our completed salvation.
In our standing as we are, we have our supernatural merit.

If we mix the two above together, we lose our supernatural merit because we work for (our salvation) our own interest not for the glory of God and we cannot understand our salvation.

Blessing

LatinRight

 

[catholic1seeks]

So anyway, many of the posts so far are only indirectly related to James 2. I did not mean to start a thread on the complete Catholic doctrine and understanding of justification. That is not what this thread is about. This thread is not about whether any sense of “faith alone” can be applied to Catholic teaching. It can. Rather the thread is simply about good works’ relationship to justification in that…

Either James 2 is talking about justification before God, or it is not.

In James 2:24 James bluntly says “you see that a man is justified by works and not by faith alone.”

If James is talking about justification before God, which would seem to be the default understanding of the word - since that is how it is used elsewhere in the New Testament and also seems to be paralleling the language of Paul - then the New Testament clearly teaches works justify us.

And this would correspond to the Catholic teaching: our **progressive justification **before God is carried out through good works (among other things, such as the sacraments), by which we are sanctified more and more and share in the divine nature more and more – not in a sense of quantity (sanctifying grace is not a “substance” or “thing” as such), rather in a sense of more intense likeness to God and alignment with Him and his will. James 2 as such does not very well correspond to traditional Protestant doctrine, which sees justification as a one-time event - with works having no relation to justification before God, other than being fruits of the initial justification (which Protestant Christians typically equate to justification).

Therefore, I sought to make a thread about the single statement in James 2:24, which I believe indicates said justification is before God. My argument is elaborated in my first post. Basically, because the faith must taken as as justification before God in James 2:24, then so must the works in that very same statement. Our faith is not a justification before men: For even the demons believe (as James puts it).

 

[Vic_Taltrees_UK]

… And this would correspond to the Catholic teaching: our **progressive justification **before God is carried out through good works (among other things, such as the sacraments), by which we are sanctified more and more and share in the divine nature more and more – not in a sense of quantity (sanctifying grace is not a “substance” or “thing” as such), rather in a sense of more intense likeness to God and alignment with Him and his will. …

Sacraments aren’t good works. I’m convinced James didn’t have sacraments in mind.

From my no. 16:

… Not our previous works qualify us to access God, but His grace and our faith.

From then on as we walk, we should care for the concretes of our fellow believer, to show God, each other and our own consciences that we are bearing fruit of that new life.

Of course that does not equate to the Pharisaical, that’s blatant.

Jesus is going to ask us questions. The gardener was going to cut down the tree after three or four years.

Tell Jerusalem that her warfare is ended (it was time to trade). Feed the widows and the orphans in your midst - in more ways than one.

The main work of Christians is interceding. …

 

[catholic1seeks]

Sacraments aren’t good works. I’m convinced James didn’t have sacraments in mind.

From my no. 16:

When I said “good works (among other things, such as sacraments),” I meant the good works were among other things in addition to good works that sanctify us and make us closer to God. I did not mean sacraments are an example of good works, although I see how the wording could be read that way.

But anyway, such is the case with the Eucharist as sacrament that increases our relationship with God and sanctifies us.

 

[LatinRight]

Either James 2 is talking about justification before God, or it is not.

Blessings catholic 1 seeks

You have a very important question:
Either James 2 is talking about justification before God, or it is not.

The answer for your question is described in the following Catholic teachings:

SUPERNATURAL MERIT

The conditions MUST BE PRESENT to make supernatural merit possible:

“The meritorious work must be morally good, that is, in accordance with the moral law in its object, intent, and circumstances.

It MUST be done FREELY, WITHOUT any EXTERNAL COERCION or INTERNAL NECESSITY.

It MUST be SUPERNATURAL, that is, AROUSED and ACCOMPANIED by ACTUAL GRACE, and proceeding from a SUPERNATURAL motive.

Strictly speaking only a person in the STATE OF GRACE can merit, as defined by the Church.” (Denzinger 1576, 1582)

JUSTIFICATION IN CATHOLIC TEACHING by Jimmy Akin

Quote: “The essence of supernatural love is unselfishness—doing something NOT BECAUSE IT WILL HELP US SOMEHOW, but because we want to do it out of SHEER LOVE for the other person, whether that person is God or one of our fellow human beings out of the love of God.

This is THE ONLY KIND of love that ultimately pleases God and therefore the ONLY KIND that ultimately gets us a reward IN heaven.” End quote. Emphasize added.

CONCLUSION

James 2 could not talk about justification before God because:

1. Our justification/salvation at baptism PRECEDES our good works/supernatural merit.
2. At baptism our justification/salvation in the Body of Christ is completed.
   From this point on, we can add nothing to our justification/salvation and we cannot improve on it. – Please see the Joined Declaration.
3. In the Body of Christ we are perfect. – Our perfection in the Body of Christ is the work of God and it is His completed gift.

CCC 1987 The grace of the Holy Spirit has the power to justify us, that is, to cleanse us from our sins and to communicate to us “THE RIGHTEOUSNESS OF GOD THROUGH FAITH IN JESUS CHRIST” and through baptism. Emphasize added.

CONCLUSION

James 2 could not talk about justification before God because:

We have our justification (righteousness of God)/salvation THROUGH FAITH IN JESUS CHRIST.

Continue

 

[LatinRight]

CCC 1992 Justification has been MERITED US BY THE PASSION OF CHRIST who offered himself on the cross as a living victim, holy and pleasing to God, and whose blood has become the instrument of atonement for the sins of all men.
JUSTIFICATION IS CONFERRED IN BAPTISM, the sacrament of faith.
It CONFORMS US TO THE RIGHTEOUSNESS OF GOD, who makes us INWARDLY JUST by the power of his mercy.
Its purpose is the glory of God and of Christ, and the GIFT of eternal life. Emphasize added.

CONCLUSION

James 2 could not talk about justification before God because:

1. Justification has been MERITED US BY THE PASSION OF CHRIST.
2. JUSTIFICATION IS CONFERRED IN BAPTISM, the sacrament of faith.
   It CONFORMS US TO THE RIGHTEOUSNESS OF GOD, who makes us INWARDLY JUST by the power of his mercy.

Rom.8:30; “Those whom He called He also justified; …”

Rom.3:24-26; (Ignatius Catholic Study Bible)
“They are justified by His grace as a gift, through the redemption which is in Christ Jesus, whom God put forward as an expiation by His blood, to be received by faith. … He justifies him who has faith in Jesus.”

1 Cor.6:11; “… But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God.”

CONCLUSION

James 2 could not talk about justification before God because:

1. Our justification (our righteousness of God)/salvation is the work of God in us at our baptism, received by faith.
2. Justification has been MERITED US BY THE PASSION OF CHRIST.

YOU CAN UNDERSTAND THE BIBLE by Peter Kreeft

If someone doesn’t know: Peter Kreeft is one of the most popular and widely-read Catholic authors of today.

“Highly recommended to all those who want to deepen their spiritual lives.
The beauty of this book is that it literally makes the [Bible] come to alive.” – John A. Harden, S.J. Author, The Catholic Catechism.

Quote from page 291;
The apparent contradiction between James, who says that we, like Abraham, are justified by works (2:21), and Paul, who says that we, like Abraham, are justified by faith (Rom.4:3), is explained by looking at the context.

Paul’s context is the relationship between the believer and God, while James’ context is the relationship between the believer and his neighbor.
God sees your faith; your neighbor sees your works.

Faith justifies us before God; works justify us before our neighbors. End quote.

CONCLUSION

James 2 could not talk about justification before God because:

1. Paul’s context is the relationship between the believer and God.
2. James’ context is the relationship between the believer and his neighbor.
3. Faith justifies us before God.
4. Works justify us before our neighbors.

Blessings

LatinRight

 

[fhansen]

So anyway, many of the posts so far are only indirectly related to James 2. I did not mean to start a thread on the complete Catholic doctrine and understanding of justification. That is not what this thread is about. This thread is not about whether any sense of “faith alone” can be applied to Catholic teaching. It can. Rather the thread is simply about good works’ relationship to justification in that…

Either James 2 is talking about justification before God, or it is not.

In James 2:24 James bluntly says “you see that a man is justified by works and not by faith alone.”

If James is talking about justification before God, which would seem to be the default understanding of the word - since that is how it is used elsewhere in the New Testament and also seems to be paralleling the language of Paul - then the New Testament clearly teaches works justify us.

And this would correspond to the Catholic teaching: our **progressive justification **before God is carried out through good works (among other things, such as the sacraments), by which we are sanctified more and more and share in the divine nature more and more – not in a sense of quantity (sanctifying grace is not a “substance” or “thing” as such), rather in a sense of more intense likeness to God and alignment with Him and his will. James 2 as such does not very well correspond to traditional Protestant doctrine, which sees justification as a one-time event - with works having no relation to justification before God, other than being fruits of the initial justification (which Protestant Christians typically equate to justification).

Therefore, I sought to make a thread about the single statement in James 2:24, which I believe indicates said justification is before God. My argument is elaborated in my first post. Basically, because the faith must taken as as justification before God in James 2:24, then so must the works in that very same statement. Our faith is not a justification before men: For even the demons believe (as James puts it).

Yes, demons don’t love. And only love can produce the kind of works that satisfy God.

 

[Darryl_B]

YOU CAN UNDERSTAND THE BIBLE by Peter Kreeft

If someone doesn’t know: Peter Kreeft is one of the most popular and widely-read Catholic authors of today.

“Highly recommended to all those who want to deepen their spiritual lives.
The beauty of this book is that it literally makes the [Bible] come to alive.” – John A. Harden, S.J. Author, The Catholic Catechism.

Quote from page 291;
The apparent contradiction between James, who says that we, like Abraham, are justified by works (2:21), and Paul, who says that we, like Abraham, are justified by faith (Rom.4:3), is explained by looking at the context.

Paul’s context is the relationship between the believer and God, while James’ context is the relationship between the believer and his neighbor.
God sees your faith; your neighbor sees your works.

Faith justifies us before God; works justify us before our neighbors. End quote.

CONCLUSION

James 2 could not talk about justification before God because:

1. Paul’s context is the relationship between the believer and God.
2. James’ context is the relationship between the believer and his neighbor.
3. Faith justifies us before God.
4. Works justify us before our neighbors.

Blessings

LatinRight

Peter J Kreeft Catholic Christianity Chapter 8 Section 16.

Protestants and Catholics agree that faith is necessary for Salvation … But the Church insists that good works are necessary too. This means the works of love. … St James clearly teaches that “faith by itself, if it has no works, is dead”. And some of Christ’s parables teach that our salvation depends on our charity.

The difference between the Catholic and the Protestant theologies of forgiveness are as follows:

a. Luther thought forgiveness was only external and legal (“forensic”). Catholic theology teaches that it actually changes our souls.

b. Catholic theology teaches that justification and sanctification, faith and works, are not separated, as Luther thought. Rather “justification is not only the remission of sins, but also the sanctification and renewal of the interior man” (CCC 1989).

 

[LatinRight]

Peter J Kreeft Catholic Christianity Chapter 8 Section 16.

Protestants and Catholics agree that faith is necessary for Salvation … But the Church insists that good works are necessary too. This means the works of love. … St James clearly teaches that “faith by itself, if it has no works, is dead”. And some of Christ’s parables teach that our salvation depends on our charity.

The difference between the Catholic and the Protestant theologies of forgiveness are as follows:

a. Luther thought forgiveness was only external and legal (“forensic”). Catholic theology teaches that it actually changes our souls.

b. Catholic theology teaches that justification and sanctification, faith and works, are not separated, as Luther thought. Rather “justification is not only the remission of sins, but also the sanctification and renewal of the interior man” (CCC 1989).

Blessings Darryl B

Christ’s parable described in Matt.25:31-46 will takes place after His Second Coming.
We will come with Christ. – CCC 677

They judged by their heart condition.
Their act is the fruit of their heart condition.

As far as I know, they are not Christians.
Christians have a different judgment.

Our judgment is described in 1 Cor.3:12-15.
Our salvation is not at stake.
Our supernatural merit is in stake in this judgment.

SUPERNATURAL MERIT

The conditions MUST BE PRESENT to make supernatural merit possible:

“The meritorious work must be morally good, that is, in accordance with the moral law in its object, intent, and circumstances.

It MUST be done FREELY, WITHOUT any EXTERNAL COERCION or INTERNAL NECESSITY.

It MUST be SUPERNATURAL, that is, AROUSED and ACCOMPANIED by ACTUAL GRACE, and proceeding from a SUPERNATURAL motive.

Strictly speaking only a person in the STATE OF GRACE can merit, as defined by the Church.” (Denzinger 1576, 1582)

JUSTIFICATION IN CATHOLIC TEACHING by Jimmy Akin

Quote: “The essence of supernatural love is unselfishness—doing something NOT BECAUSE IT WILL HELP US SOMEHOW, but because we want to do it out of SHEER LOVE for the other person, whether that person is God or one of our fellow human beings out of the love of God.

This is THE ONLY KIND of love that ultimately pleases God and therefore the ONLY KIND that ultimately gets us a reward IN heaven.” End quote. Emphasize added.

If our works are not qualified to up to the above conditions then all our works will go up in smoke.

(V.15) “If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire.”

Saved for the following three reasons:

1. Our salvation is God’s free gift, it is irrevocable. – Rom.11:29.
2. Even if one elect, predestined to Heaven would end up in hell that would destroy God’s omniscience. – Catholic teaching.
3. Between Pentecost and the Second Coming of Christ, God saves only His elect predestined to Heaven. – Rom.8:29-30; “… And those whom He predestined He also called; …”

God doesn’t want that the reprobates whose names have been taken out from the Book of life before the foundation of the world to participate in the Eucharist.

So, in 2 Cor.13:5-6 God has given us a COMMAND:

2 Cor.13:5-6; (Ignatius Catholic Study Bible)

“Examine yourselves, to see whether you are holding to your faith. TEST YOURSELVES.

Do you not realize that Jesus Christ is in you? – unless indeed you fail to meet the test!

I hope YOU WILL FIND OUT that we have not failed. End quote. Emphasize added.

If we didn’t fail the test, then all our work should be and can be supernatural merit because we don’t have to work for our salvation (which is God’s gift) but can be done FREELY, WITHOUT any EXTERNAL COERCION or INTERNAL NECESSITY out of SHEER LOVE for the glory of God.

Blessings

LatinRight

 

[LatinRight]

Peter J Kreeft Catholic Christianity Chapter 8 Section 16.

Protestants and Catholics agree that faith is necessary for Salvation … But the Church insists that good works are necessary too. This means the works of love. … St James clearly teaches that “faith by itself, if it has no works, is dead”. And some of Christ’s parables teach that our salvation depends on our charity.

The difference between the Catholic and the Protestant theologies of forgiveness are as follows:

a. Luther thought forgiveness was only external and legal (“forensic”). Catholic theology teaches that it actually changes our souls.

b. Catholic theology teaches that justification and sanctification, faith and works, are not separated, as Luther thought. Rather “justification is not only the remission of sins, but also the sanctification and renewal of the interior man” (CCC 1989).

Blessings Darryl B

Christ’s parable described in Matt.25:31-46 will take place after His Second Coming.
We will come with Christ. – CCC 677

They judged by their heart condition.
Their act is the fruit of their heart condition.

As far as I know, they are not Christians.
Christians have a different judgment.

Our judgment is described in 1 Cor.3:12-15.
Our salvation is not at stake.
Our supernatural merit is in stake in this judgment.

SUPERNATURAL MERIT

The conditions MUST BE PRESENT to make supernatural merit possible:

“The meritorious work must be morally good, that is, in accordance with the moral law in its object, intent, and circumstances.

It MUST be done FREELY, WITHOUT any EXTERNAL COERCION or INTERNAL NECESSITY.

It MUST be SUPERNATURAL, that is, AROUSED and ACCOMPANIED by ACTUAL GRACE, and proceeding from a SUPERNATURAL motive.

Strictly speaking only a person in the STATE OF GRACE can merit, as defined by the Church.” (Denzinger 1576, 1582)

JUSTIFICATION IN CATHOLIC TEACHING by Jimmy Akin

Quote: “The essence of supernatural love is unselfishness—doing something NOT BECAUSE IT WILL HELP US SOMEHOW, but because we want to do it out of SHEER LOVE for the other person, whether that person is God or one of our fellow human beings out of the love of God.

This is THE ONLY KIND of love that ultimately pleases God and therefore the ONLY KIND that ultimately gets us a reward IN heaven.” End quote. Emphasize added.

If our works are not qualified to up to the above conditions then all our works will go up in smoke.

(V.15) “If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire.”

Saved for the following three reasons:

1. Our salvation is God’s free gift, it is irrevocable. – Rom.11:29; “For the gifts and the call of God are irrevocable.” (Ignatius Catholic Study Bible)
2. Even if one elect, predestined to Heaven would end up in hell that would destroy God’s omniscience. – Catholic teaching.
3. Between Pentecost and the Second Coming of Christ, God saves only His elect predestined to Heaven. – Rom.8:29-30; “… And those whom He predestined He also called; …”

God doesn’t want that the reprobates whose names have been taken out from the Book of life before the foundation of the world to participate in the Eucharist.

So, in 2 Cor.13:5-6 God has given us a COMMAND:

2 Cor.13:5-6; (Ignatius Catholic Study Bible)

“Examine yourselves, to see whether you are holding to your faith. TEST YOURSELVES.

Do you not realize that Jesus Christ is in you? – unless indeed you fail to meet the test!

I hope YOU WILL FIND OUT that we have not failed. End quote. Emphasize added.

If we didn’t fail the test, then all our work should be and can be supernatural merit because we don’t have to work for our salvation (which is God’s gift) but can be done FREELY, WITHOUT any EXTERNAL COERCION or INTERNAL NECESSITY out of SHEER LOVE for the glory of God.

Blessings

LatinRight

 

[JonNC]

Peter J Kreeft Catholic Christianity Chapter 8 Section 16.

Protestants and Catholics agree that faith is necessary for Salvation … But the Church insists that good works are necessary too. This means the works of love. … St James clearly teaches that “faith by itself, if it has no works, is dead”. And some of Christ’s parables teach that our salvation depends on our charity.

The difference between the Catholic and the Protestant theologies of forgiveness are as follows:

a. Luther thought forgiveness was only external and legal (“forensic”). Catholic theology teaches that it actually changes our souls.

b. Catholic theology teaches that justification and sanctification, faith and works, are not separated, as Luther thought. Rather “justification is not only the remission of sins, but also the sanctification and renewal of the interior man” (CCC 1989).

From Luther
Commentary on Galatians

5:6 For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love.

Faith must of course be sincere. It must be a faith that performs good works through love. If faith lacks love it is not true faith. Thus the Apostle bars the way of hypocrites to the kingdom of Christ on all sides. He declares on the one hand, “In Christ Jesus circumcision availeth nothing,” i.e., works avail nothing, but faith alone, and that without any merit whatever, avails before God. On the other hand, the Apostle declares that without fruits faith serves no purpose. To think, “If faith justifies without works, let us work nothing,” is to despise the grace of God. Idle faith is not justifying faith. In this terse manner Paul presents the whole life of a Christian. Inwardly it consists in faith towards God, outwardly in love towards our fellow-men.

More later.
Jon