The Relationship Between Faith and Works

INTRODUCTION
There is often much confusion regarding the relationship between faith and works. Those who ascribe to a "faith alone" theology sometimes accuse their opponents of trying to "earn" their salvation (Pelagianism), and those who believe that "faith alone" is nowhere mentioned in Scripture except where it is flatly rejected (James 2:24) sometimes accuse their opponents of Antinomianism. Let us first explore these two ancient heresies:

Pelagianism denied the efficacy of grace (as well as original sin) and believed that solely by man's efforts would he merit salvation. Antinomianism is salvation by faith alone taken to its logical conclusion. In other words, if works do not promote salvation, neither do evil works take away one's salvation. Put very briefly, Pelagianism minimized the effects of grace, and Antinomianism minimized the effects of grace-empowered works.

The Catholic Church has rejected both of these position, as do most Protestants today. They meet somewhere in between, though both groups approach it differently. Please reminded that, by its very nature, "Protestantism" is inherently difficult to generalize because there is no unified position between Lutherans, Presbyterians, Anglicans, Methodists, Free Will Baptists, Southern Baptists, Evangelical Christian, sic ad nauseum.

WHAT IS FAITH?
"By his Revelation, 'the invisible God, from the fullness of his love, addresses men as his friends, and moves among them, in order to invite and receive them into his own company.' As Jesus said:

"Henceforth I call no not servants; for the servant knoweth not what his lord doeth: But I have called you friends, forall things that I have heard of my father I have made known to you." (Jn 15:15)

The adequate response to this invitation is faith. By faith, man completely submits his intellect and his will to God. With his whole being man gives his assent to God the revealer. Sacred Scripture calls this human response to God, the author of revelation, 'the obedience of faith' " Faith is indeed "the assurance of things hoped for, the conviction of things not seen" (Heb 11:1) One cannot believe in Jesus Christ without sharing in his Spirit. It is the Holy Spirit who reveals to men who Jesus is. For 'no one can say 'Jesus is Lord', except by the Holy Spirit', (1 Cor 12:3)

WHERE DO WORKS FIT IN?
The Catholic Church teaches that salvation is by grace alone, not faith alone (see my article What is Grace?). Grace is a free gift from God (Ps 84:11; Zech 12:10; Jn 1:16; 3:27; Rom 3:24; 4:2-5; 16; 5:15-17; 9:14-18; 11:6; 1 Cor 4:7; 1 Pet 5:10) given through Jesus (Jn 1:17; Rom 1:5; Gal 1:6; Eph 2:7; 1 Tim 1:14; 2 Tim 1:9) which demands a response from us (1 Cor 15:10; 2 Cor 11:23; Eph 2:10; Phil 2:12-13) Nowhere does the Bible say that we are saved by faith alone. In fact, in James 2:24, it is flatly rejected:

"What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? For as the body without the spirit is dead, so faith without works is dead also. (James 2:14-26 KJV)

It is here where Protestants and Catholic theology tends to diverge. Intellectually honest Protestants will admit that faith without works is a dead faith, as James wrote (2:26); however, they insist that works are as a result of their faith, not contributing to their actual salvation which is already secured, but that works increase their "reward" in heaven. Catholics actually agree that works are as a result of a saving faith, but that works can actually justify a person, making them more holy and presentable for God. Even demons believe and tremble, but it is that "obedience of faith" to which Paul refers at the beginning and close of his letter to the Romans (1:5 and 16:26). In other words, when Paul speaks of faith in his Letter to the Romans, he is constantly referring to the obedience of faith. It is seen at the very first chapter (Rom 1:5) and at the very last chapter (Rom 16:26). This obedience and faith are connected. In chapter 2 Paul talks about obedience of faith 8 times (2:6, 2:7, 2:10, 2:13, 2:14, 2:25, 2:26, 2:27). There is a very literal parallel between faith and obedience in Scripture. The Greek term is apitheo, and is used in the same way in both instances. For example, Paul uses apitheo when writing about disobedience to parents in Rom 1:30 and 2 Tim 3:2, but also uses apitheo to describe disobedient sinners in Titus 1:16 and Titus 3:3. Since no one disbelieves that their parents exist, the context involves them disobeying; therefore, the talk of faith clearly involves more than just a simple one-time confession that Jesus is Lord, but rather it implies a continuous obedience. This is how the Church teaches faith:

"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 1991)

"[This is] a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men." - Titus 3:8

"Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by [your] good works, which they shall behold, glorify God in the day of visitation." - 1 Peter 2:12

JUSTIFICATION
A brief discussion of the Catholic view of justification is necessary. Justification is the transforming of the sinner from the state of unrighteousness to the state of holiness and sonship of God Considered as an act, justification is the work of God alone, presupposing, however, on the part of the adult the process of justification and the cooperation of his free will with God's preventing and helping grace. Considered as a state or habit, it denotes the continued possession of a quality inherent in the soul, which theologians aptly term sanctifying grace. The difference between the Catholic and Protestant view is that Protestants tend to consider justification in a forensic way, in which they receive Christ's righteousness while they themselves remain sinners. Catholics, on the other hand, believe that when God declares someone righteous (justification), the person actually becomes righteous. Jesus had harsh words for those who appear holy but are actually not (Mt 23:27-28), calling them white-washed tombs:

"Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto white sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and all of uncleanness. Even so ye appear outwardly righteous unto men, but within ye are full of hypocrisy and iniquity"

Rather, through justification, we are to be presented holy and blameless before God, worthy of entry into His kingdom. As Jesus said, "be perfect, as your heavenly Father is perfect" (Mt 5:48).

Catholics believe that we are to strive for that holiness without which we cannot see God (Heb 12:14) because nothing unclean will enter heaven (Rev 21:27). As Peter wrote, "Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless" (2 Peter 3:14). This process of being made "without spot and blameless is just that - a process. Justification is both a past and and a future event:

Past Justification
"Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand..." (Romans 5:1-2)

"Much more then, having now been justified by His blood, we shall be saved from wrath through Him." (Romans 5:9)

"And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God." (1 Corinthians 6:11)

Future Justification
" . . . for not the hearers of the law are just in the sight of God, but the doers of the law will be justified;" (Romans 2:13)

"Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin." (Romans 3:20) Our good works, performed not of our own merit but through Christ, continue to justify us (make us holy).

GRACE-EMPOWERED WORKS
Contrary to Pelagianism, Catholics believe that any good works performed are as the result of our free will cooperating with God working within us. It is necessary that Christ dwells in our hearts by faith so that we may be rooted and grounded in love (Eph 3:17) so that His power may work within us (Eph 3:20). Note that at no time do Catholics believe that they perform any good as a result of their own efforts, because as Paul wrote, "For it is God which worketh in you both to will and to do of his good pleasure" (Phil 2:13). Paul also affirms that "It is no longer I who lives but Christ who lives in me." (Gal 2:20) . So, through faith we surrender our will to God's, and God's will works within us - faith working in love (Gal 5:6). Indeed, we are created in Christ Jesus for good works (Eph 2:10). This is that obedience of faith that justifies us, makes us holy and presentable to God (James 2:14-26). Abraham was not justified (made holy) by faith alone, but rather by his obedience to God. When Paul refers to faith apart from works of the Law, he is referring to the Mosaic Law only, and he is telling Jews who think that they will be saved only by following the Old Testament requirements are mistaken - they need faith in Jesus as Saviour to be enabled to be saved.

WHY WORKS MATTER
Because when asked how to be saved, Jesus replied that there were things that we must do, not just believe. "if you love me, keep my commandments" (Jn 14:15), and "he who keeps my commandments loves me" (Jn 14:21, cf. Mt 19:16-17). Nowhere will you find that simply believing in Jesus will save you, but rather we will gain eternal life through perseverence in good works (Rom 2:2-8) which do have merit (Phil 2:12; 2 Cor 5:10; Rom 2:6; Mt 25:32-46; Gal 6:6-10). Over and over the Bible teaches that we will be held responsible for our actions (Rom 2:5-8, Rom 11:22, 1 Cor 9:27, Phil 2:12-13, Rev 20:12-12, Col 3:24-25, , Mt 20:22), which is why even Paul does not presume upon God for his salvation.

“ But with me it is a very small thing that I should be judged by you or by any human court. I do not even judge myself. I am not aware of anything against myself, but I am not thereby acquitted. It is the Lord who judges me. Therefore do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart" - 1 Cor. 4:3-5

“If by any means I might attain unto the resurrection of the dead. Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.” - Phil 3:11-14

This is why it is not the hearers of the law, but the doers of the law who will be justified (Rom 2:13), because Rev 20:13 says "And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works." In His parable of the sheep and the goats, the saved are separated not on the basis of their "belief", but on the basis of what they did with that belief:

"When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth [his] sheep from the goats: And he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed [thee]? or thirsty, and gave [thee] drink? When saw we thee a stranger, and took [thee] in? or naked, and clothed [thee]? Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done [it] unto one of the least of these my brethren, ye have done [it] unto me. Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did [it] not to one of the least of these, ye did [it] not to me. And these shall go away into everlasting punishment: but the righteous into life eternal." - Matthew 25:31-46

CONCLUSION
Jesus said that not everyone who cries "Lord, Lord", but who does the will of my Father will be saved. (Mt 7:21). When Protestants say that good works are the manifestation of a saving faith, they are mostly correct; however, Catholics view faith and works as being two sides of the same coin, since "faith without works is dead" (James 2:26). Tthe Bible does not view works as just a byproduct of faith; good works complete our faith and make it a saving faith. Nor is it a matter of "how many" good works we perform, but rather being willing to do what God expects of us.

Faith is the theological virtue by which we believe in God and believe all that he has said and revealed to us, and that Holy Church proposes for our belief, because he is truth itself. By faith man freely commits his entire self to God. For this reason the believer seeks to know and do God’s will. The righteous shall live by faith” (CCC 1814)

The disciple of Christ must not only keep the faith and live on it, but also profess it, confidently bear witness to it, and spread it. All however must be prepared to confess Christ before men and to follow him along the way of the Cross, amidst the persecutions which the Church never lacks (CCC 1816)

When a Catholic speaks of faith, he or she is really talking about the necessarily conjoined theological virtues of faith, hope, and charity. Faith, at the lowest end of its own spectrum, can be merely intellectual assent, but must be much more. This “even demons believe that and tremble” (James 2:19). This is intertwined with Hope, “by which we desire the kingdom of heaven and eternal life as our happiness, placing our trust in Christ’s promises and relying not on our own strength, but on the help of the grace of the holy Spirit” (CCC 1817) and Charity, “by which we love God above all things for his own sake, and our neighbor as ourselves for the love of God” (CCC 1822). This is how when we stand before the throne of grace we MUST hear the words, "Well done, good and faithful servant; you have been faithful over a little, I will set you over much; enter into the joy of your master." (Matt 25:21)