The Scenario:
You and several close friends are talking after Sunday Mass at your parish’s "coffee and doughnut fellowship." Your pastor has just given a rousing homily wherein he spoke of the obligation we have to share our faith with others in both word and deed. In particular, he mentioned how the Holy Father has challenged all of us to share the One, Holy, Catholic and Apostolic Faith with those "sects" that have been leading many Catholics astray over the last several decades.
Father made one point that especially caught your attention. He noted how he’s encountered an alarming number of Catholics who have been influenced by Protestant television and radio ministries and don’t realize it. He finds Catholic parishioners saying things contrary to the Faith without even knowing they’re contrary to the teachings of the Church.
Just as you’re about to compliment your pastor’s sermon, another parishioner, Martin, interrupts and expresses his disapproval. "I think Father’s homily was out of order," he says insistently. "I watch Protestant Christian television all the time and I benefit greatly from it, but I’m still Catholic. It hasn’t affected me in a negative way."
You respond by encouraging Martin to at least consider the things Father had said. "Father McDuff is a very wise and knowledgeable man when it comes to the Faith. One of the examples Father mentioned was justification. James 2:24 clearly tells us that we’re justified ‘not by faith alone.’ Yet, as Father said, some Catholics deny the necessity of good works in the Christian life. This is, no doubt, an example of the influence of the notion of ‘justification by faith alone’ popular in Protestant ministries."
Just as you make this statement, Martin again jumps in. "Why is Father so hung up on all of these doctrines? What’s most important is believing in Jesus, isn’t it? And why are we even talking about evangelizing people who already believe in Jesus anyway? After all, the Bible does say we are saved by our faith in Christ and not by works. If we’re going to evangelize, we should be evangelizing the unchurched. You people are obsessed with works and are missing what is most essential about the Faith."
Your Response:
"I hate to tell you, Martin, but what you just said is precisely an example of what Father McDuff was talking about. You said that works have nothing to do with our salvation — only faith. That’s contrary to the teaching of the Catholic Church!"
You then point out to Martin that his misconception is rooted in the same false interpretation of Romans 3:28 and Romans 4:5 commonly presented on Protestant Christian television and radio programs. Romans 3:28 says, "For we hold that a man is justified by faith apart from works of law." And Romans 4:5 says, "And to one who does not work but trusts him who justifies the ungodly, his faith is reckoned as righteousness." It sounds on the surface like St. Paul is saying works aren’t necessary for our justification. However, that’s not the case when we examine the context of these passages.
Step One:
You first point out to Martin what St. Paul has already made very clear in Romans 2:5-11. Good works are necessary for eternal life:
"God . . .will repay everyone according to his works: eternal life to those who seek glory, honor, and immortality through perseverance in good works, but wrath and fury to those who selfishly disobey the truth and obey wickedness. Yes, afflication and distress will come upon every human being who does evil, Jew first and then Greek. But there will be glory, honor, and peace for everyone who does good, Jew first and then Greek. There is no partiality with God."
The context of Paul’s Epistle to the Romans clears up the misunderstanding. One of the problems in Rome with which St. Paul was dealing was a very prominent heresy of the first century known as the Judaizer heresy. This sect taught that belief in Christ and obedience to the New Covenant wasn’t enough to be saved. One had to keep the Levitical law (which, according to Hebrews 7:11-12, has passed away in Christ) and be circumcised (see also, Acts 15:1-2). It’s obvious St. Paul has this sect in mind when he says in Romans 2:28-29, "For he is not a real Jew who is one outwardly, nor is true circumcision something external and physical. He is a Jew who is one inwardly, and real circumcision is a matter of the heart, spiritual and not literal. . . " This same St. Paul tells us that the true "circumcision of Christ" is New Covenant baptism in Colossians 2:11-12.
It’s in this context that St. Paul says we are "justified by faith apart from the works of the law." He didn’t say that no works are required in any sense. He specified the works of the law because these were the very works without which the Judaizers were claiming one "cannot be saved" (cf. Acts 15:1-2).
At this point, Martin responds, "But St. Paul doesn’t say ‘works of the law’ in Romans 4:5. And what do you do with Romans 7:7, where St. Paul uses the ninth and tenth commandments as his example of ‘the law’ in his discourse? This isn’t the Levitical law that has passed away; this is talking about the Ten Commandments!"
You’re happy to hear Martin is still Catholic enough to know when St. Paul mentions "thou shall not covet" in Romans 7:7, he’s talking about the ninth and tenth commandments, rather than just the tenth! But you also realize someone has seriously misled Martin about the nature of "works" in Sacred Scripture. It’s time to do some heavy apologetics!
Step Two:
You tell Martin that he’s correct — St. Paul doesn’t say works of the law in Romans 4:5. But the context makes it very clear that St. Paul is referring to circumcision in particular (and to the same "works of the law" to which he was referring in Romans 3:28). Just check out verses 5-16. When it comes to Romans 7:7, St. Paul uses the ninth and tenth commandments as examples of "the law." But, St. Paul is using the example of the Judaizers to teach all of us a deeper truth about the nature of justification and works. The works that justify us (as we saw in Romans 2:5-11) are works done in Christ. When the Judaizers were saying we had to go back to the Old Covenant in order to be saved, they were, in essence, saying Christ and the New Covenant weren’t enough. In so doing, they rejected Jesus Christ and the New Covenant. Jesus said, "I am the way, the truth, and the life; no one comes to the Father, but by me." The Judaizers were attempting to be justified apart from Christ. St. Paul’s point is that we can only perform salvific acts in Christ! If we’re not "in Christ," even our outwardly "righteous deeds" will avail us nothing.
Further, notice Romans 2:4. Before St. Paul even talks about the works we must do in order to be saved, he says, "Do you not know that God’s kindness is meant to lead you to repentance?" It’s only God’s kindness that leads us to repentance so that we can perform good works. Once we are in Christ, we must perform good works in order to remain in Christ. And how do we get in Christ, according to St. Paul? Through baptism:
"Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life" (Romans 6:3-4).
You emphasize to Martin the fact that the Scriptures and the Catholic Church teach that it’s only works done in Christ after baptism that justify the believer. And they must be done in cooperation with God’s grace and not by one’s own power as the Judaizers were performing them. This is precisely what St. Paul teaches in Galatians 3:2-3, 5:2-6. He writes concerning these same "Judaizers:"
"Let me ask you only this: Did you receive the Spirit by works of the law, or by hearing with faith? Are you so foolish? Having begun with the Spirit, are you now ending with the flesh. . . Now I, Paul, say to you that if you receive circumcision, Christ will be of no advantage to you. I testify again to every man who receives circumcision that he is bound to keep the whole law. You are severed from Christ, you who would be justified by the law; you have fallen away from grace. For through the Spirit, by faith, we wait for the hope of righteousness [Greek: dikaiosoune — justification]. For in Christ Jesus neither circumcision nor uncircumcision is of any avail, but faith working through love."
Notice St. Paul’s emphasis on our being in grace and our working through the Spirit and in Christ. Back in Romans, St. Paul says similarly that once we’re in Christ, we must choose to remain in Him:
"Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have obtained access to this grace in which we stand and we rejoice in our hope of sharing the glory of God" (Romans 5:1-2).
There is no such notion as "justification by faith alone" with St. Paul. In Romans 6:16, St. Paul tells us that after baptism (remember Romans 6:3-4?), obedience to Christ (that means good works!) leads us to justification, while sin (that means bad works!) will lead us to death:
"Do you not know that if you yield yourselves to any one as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness [Greek: eis dikaiosunen — unto justification]."
Notice that St. Paul makes it very clear. Obedience leads to justification and eternal life while sin leads to eternal death (see also Romans 6:23). But his emphasis isn’t just on works, but works done in and through the power of Christ. In Romans 8:1-14, St. Paul tells us in no uncertain terms that we must be in Christ in order to do works that please God:
"There is therefore now no condemnation for those who are in Christ Jesus . . . who walk not according to the flesh but according to the Spirit . . . and those who are in the flesh cannot please God . . . So, then, brethren, we are debtors, not to the flesh, to live according to the flesh — for if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body you will live. For all who are led by the Spirit of God are the sons of God."
The key is to remember St. Paul is emphasizing our continuing in Christ, in His grace or "kindness" as the Apostle says in Romans 11:22:
"Note then the kindness and severity of God: severity toward those who have fallen, but God’s kindness to you, provided you continue in his kindness; otherwise you too will be cut off."
Just so no one gets the wrong idea of what St. Paul is saying, he puts it plain and simple in Galatians 5:19-21 and 6:7-8. If we allow ourselves to be dominated by our "flesh," or lower nature, we will not make it to heaven (unless, of course, we confess our sins, turn from them, and seek the forgiveness of God).
"Now the works of the flesh are plain: immorality, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, party spirit, envy, drunkenness, carousing and the like. I warn you, as I warned you before, that those who do such things shall not inherit the kingdom of God . . . Do not be deceived; God is not mocked, for whatever a man sows, that he will also reap. For he who sows to his own flesh will from the flesh reap corruption [eternal death]; but he who sows to the Spirit will from the Spirit reap eternal life."
At this point, Martin responds: "But what about Ephesians 2:8-9 which says ‘For by grace you have been saved through faith; and this is not your own doing, it is the gift of God — not because of works, lest any man should boast.’"
Step Three:
You respond by showing him the context of Ephesians 2:8-9. In verses 4-6 St. Paul says:
"But God, who is rich in mercy, out of the great love with which he loved us, even when we were dead through our trespasses, made us alive together with Christ. . . and raised us up with him. . . "
Here, St. Paul is talking about the initial grace of salvation or justification by which we’re raised from death unto life. We already said this grace is entirely unmerited. My heavens, the Catholic Church baptizes babies! How much more can she do to demonstrate this truth. What kind of works could a newborn baby have done to merit anything? However, once that baby grows up and reaches the age of accountability, he or she must begin to "work out [his or her] own salvation with fear and trembling; for God is at work in [him or her], both to will and to work for his good pleasure" (Phil. 2:12-13). Or, as St. Paul says in Ephesians 2:10, the very next verse after the one Martin quoted, "For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them."
You sum it up: "In the final analyses, I think Father McDuff made a great point when he quoted James 2:24. Are we justified by faith? Certainly! But by faith alone? No way! ‘You see that a man is justified by works and not by faith alone.’"
Jesus says it similarly. Are we saved by faith in Jesus? Certainly! John 11:25: "I am the resurrection and the life; he who believes in me, though he die, yet shall he live." Are we saved by faith alone? No way! In Matthew 19:17-19, Jesus says, "If you would enter life, keep the commandments . . . You shall not kill, You shall not commit adultery, you shall not steal, You shall not bear false witness, Honor your father and mother, and, You shall love your neighbor as yourself."
As you finish quoting these last verses, you’re pleasantly surprised to hear Martin say, "You’ve made some very good points and given me much to think about. Thank you very much." You respond with a handshake and a smile. Turning back to the rest of the gathered group, you declare, "The next round of doughnuts and coffee are on me!"
Tim Staples can be reached at Catholic Answers
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