A short essay on
Faith and Works
Notes Toward Christian Unity
1. DEFINING THE ARGUMENT
Some Christians claim that faith alone is all that is necessary for reception of God's salvation (redemption) and others claim the faith AND works are necessary. No Christian doctrine claims the works alone are sufficient. Some Protestants believe that some High-Church doctrines (e.g. Roman Catholicism) teach works alone, but this cannot be found in the catechisms of those faith traditions but only in the anti-Catholic rhetoric that falsely claim such things. The difference is between faith alone vs faith and works.
2. ASSUMPTION
All of Scripture must agree with all other Scripture (where Scripture here is defined by what we find in the Bible, whether it be the Protestant Canon or one of the other 9 canons used by different Christian sects around the world). I do not claim that one canon of Scripture is more accurate than another or that one should be used over another when trying to understand God's work of Redemption. Pick any of the canons, they will all lead to the same place.
3. DIFFERENT APOLOGETIC PURPOSES OF ROMANS VS. JAMES
Assuming No. 2 is true, some commentators have explained the difference between James's and Paul's perspective as the consequence of the two authors arguing against the extreme and false beliefs of their audiences: Paul arguing against the works alone mentality of the Romans, and James arguing against the faith alone mentality of Jewish Christians. But to us today, these two key passages must agree on some level against if No. 2 is true. So, let's assume that if Paul and James were to debate the issue, they would not disagree once their terms and audiences were clearly defined.
4. EQUIVOCATION: SALVATION (SAVED)
Perhaps a key stumbling block for Christian unity on this topic can be resolved by seeing a common equivocation between Evangelical understanding of salvation and a High-Church understanding of it.
Let me propose that Evangelical understanding of "salvation" (or being "saved") is that moment in time when a person accepts Christ by faith into their life and their past sins are forgiven.
The Catholic understanding of "salvation" (as used in Scripture) is broader and more nuanced. Yet in every case "salvation" for both understandings means "deliverance from dire circumstances or oppression by some evil to a state of freedom and security." Biblically this can be achieved by:
a. way of preservation
b. offering the means for being delivered
c. removing the oppressive evil or difficulty
d. rewarding the effort spent in cooperating with grace in order to be delivered.
All of that includes the Evangelical spiritual understanding, but it also includes the many ways God saved his people in the O.T. temporally. It also includes a Christian's final entry into heaven.
So, "salvation" is more than just personal spiritual redemption, at least in a Biblical sense.
5. NO EQUIVOCATION: JUSTIFICATION
The terms that is used by both traditions equally is "justification." or "justification by faith." In both Evangelical and Catholic terminology "justification" refers to the instant a person comes to faith in Christ. (Romans 5:1) Here are three passages from the Catechism of the Catholic Church (CCC) that describe that moment, which I believe agrees well with most Evangelical uses.
CCC 1991 Justification is at the same time the acceptance of God's righteousness through faith in Jesus Christ. Righteousness (or "justice") here means the rectitude of divine love. With justification, faith, hope, and charity are poured into our hearts, and obedience to the divine will is granted us.
CCC 1989 The first work of the grace of the Holy Spirit is conversion, effecting justification in accordance with Jesus' proclamation at the beginning of the Gospel: "Repent, for the kingdom of heaven is at hand." Moved by grace, man turns toward God and away from sin, thus accepting forgiveness and righteousness from on high. "Justification is not only the remission of sins, but also the sanctification and renewal of the interior man.
CCC 2018 Like conversion, justification has two aspects. Moved by grace, man turns toward God and away from sin, and so accepts forgiveness and righteousness from on high.
Notice the term "salvation" is not used here because of its broad use in Scripture.
6. FURTHER CLARIFICATION: SANCTIFICATION
A term used in both Evangelical and Catholic settings that is also generally understood the same is "sanctification." Both faith traditions understand this to mean "to be made holy." Both Evangelical and Catholic doctrines teach this as the process throughout one's life of achieving perfection in preparation for entering heaven. John Hardon divides sanctification in 3 stages:
1. The first sanctification takes place at justification.
2. The second sanctification is a lifelong process by which a justified person grows closer to likeness in God through grace and obedience. (this is the primary Evangelical understanding)
3. The third sanctification takes place when a person enters heaven and becomes totally and irrevocably united with God.
7. FAITH AND WORKS
Hopefully, this brings us to resolving the Faith vs. Works issue.
To oversimplify the centuries old debate, but perhaps focus on a key misunderstanding, Evangelicalism is focused on "justification," that initial moment of the first sanctification or a most important definition of being "saved." The Catholic focus is on getting into heaven, that third sanctification and being saved and secure for eternity without a chance of losing one's salvation. (c.f. Arminianism vs. Calvinism)
That Catholic AND Evangelical focus is on that second stage of sanctification—the lifelong process of growing to be more like Christ. A good and extensive Biblical example of this the focus of Jesus's Sermon on the Mount. The sermon is not about justification, but about the process of growing in holiness so one can enter heaven. It is about the Christian's obedience to Christ that playa a critical role if one is to enter heaven. It is here that "obedience" is equivalent to good "deeds" or good "works." Here is a list from Matthew 5-7:
Be salt and light (5:13-16) — "your light must shine before others, that they may see your good deeds and glorify your heavenly Father."
Obey the Law (5:17-20) — "whoever breaks one of the least of these commandments...I tell you unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven."
Anger and Murder (5:21-26) - You will not be released until you have paid the last penny.
Adultery (5:27-30) — Do not commit it in mind or body.
Divorce (5:31-32) — Whoever marries a divorced woman commits adultery.
Oaths (5:33-37) — "Let your 'yes' mean 'yes' and your 'no' mean 'no.' Anything more is from the evil one."
And so-on about:
• Retaliation
• Love of Enemies
• Almsgiving
• Prayer
• Fasting
• Treasures
• What your eye sees
• Money
• Judging Others
• Pearls before swine
• The Golden Rule
• Behavior - The Narrow Gate
• Judging the works and fruit of others re: False Prophets
The Sermon is summarized at the end of Chapter 7:
• The True Disciple: "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, BUT ONLY THE ONE WHO DOES THE WILL OF MY FATHER IN HEAVEN.
• Parable of the wise and foolish man — "And everyone who listens to these words of mine but does not act on them will be a like a fool who built his house on sand...and was completely ruined."
The Sermon on the Mount is not about justification but about that third stage of sanctification or securing our salvation in heaven. It is how the works that come about from justification are required for entry into heaven. (Not discussed here, but neither forgotten, is the efficacy toward this end, of confession and forgiveness of sins.)
Finally, on the importance of our Christian witness and how the faith of others is dependent on our good works of passing on the faith. This is another perspective of how faith (in others) is dead without the work (deeds) of our witness.
CCC 166 Faith is a personal act - the free response of the human person to the initiative of God who reveals himself. But faith is not an isolated act. No one can believe alone, just as no one can live alone. You have not given yourself faith as you have not given yourself life. The believer has received faith from others and should hand it on to others. Our love for Jesus and for our neighbor impels us to speak to others about our faith. Each believer is thus a link in the great chain of believers. I cannot believe without being carried by the faith of others, and by my faith I help support others in the faith.
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