Eternally Catholic

Justification by Faith & Works

For what saith the Scripture that Abraham believed God
and it was counted unto him as righteousness (dikaiosunen).
Romans 4, 3

Therefore, we conclude that a man is justified (dikaiousthai) by faith
without the deeds of the law.
Romans 3, 28

Was not Abraham our father justified (edikaiosthe) by works
when he had offered his son Isaac up to God on the altar?
James 2, 21 ​

You see then that how by works a man is justified (dikaiotai),
and not by faith only.
James 2, 24 [KJV]

St. Paul and St. James utilize the same Greek verb, “dikaiow,” which translates to ‘justified’ or ‘made righteous’ within the framework of justification. Both apostles address the concept of liberation from guilt and the process of being made holy for salvation. However, their approaches differ significantly. St. James emphasizes the actions and behaviors that a person must undertake to achieve salvation. He focuses on how an individual’s justification is manifested through the infusion of divine grace into their soul, which is reflected in their conduct and faith. In contrast, St. Paul underscores the limitations of human effort in attaining salvation. He argues that individuals cannot rely on their natural merits or merely adhere to the external rituals of the Mosaic Law. Instead, Paul highlights the necessity of sanctifying grace, which transforms a person’s deeds and informs their faith, allowing them to be justified before God.

The teachings of the two apostles originate from different viewpoints, yet they share a common goal. The concept of justification pertains to a person being deemed righteous through the grace of the Lord, which results in their sanctification and ultimate salvation. Sanctification serves as the primary element that defines justification; it is the intrinsic factor that shapes what justification is and enables it to achieve its intended outcome of freeing individuals from guilt and providing salvation. Consequently, the terms justification and sanctification are often used interchangeably within Scripture. This relationship can be explored further through biblical examination.

Wherefore Jesus also, that he might sanctify the people with his
own blood​, suffered without the gate.
Hebrews 13, 12

How much more then, since we are now justified by his blood,
we will be saved through him from the wrath.
Romans 5, 9

But we ought to give thanks to God for you always, brothers loved by the Lord,
because God chose you as the first fruits of salvation through sanctification
by the Spirit and belief in the truth.
2 Thessalonians 2, 13

And such some of you were, but you are washed, but you are sanctified,
but you are justified in the name of our Lord Jesus Christ,
and the Spirit of our God.
1 Corinthians 6, 11

In his teachings, Paul emphasizes that Abraham was justified, or made righteous, through his faith. This faith was characterized by a profound trust in God and a belief in the promise concerning his son, Isaac. However, it is crucial to note that Abraham’s faith required action to be meaningful; mere acknowledgment of God was insufficient for justification. Abraham’s belief included the conviction that God would raise Isaac from the dead to fulfill His promise, underscoring God’s faithfulness. Abraham’s readiness to sacrifice his only son illustrates his deep faith in God. By acting in accordance with this faith, he transcended his natural paternal instincts and demonstrated an extraordinary commitment to please God. Consequently, Abraham’s justification was not just a matter of believing but involved translating that belief into good works, motivated by the Holy Spirit. This process exemplifies how God’s sanctifying grace justifies the soul through faith manifested in action.

James provides insight into the relationship between works and faith within the context of charity, grace, and the essence of the Mosaic law. He illustrates that Abraham was deemed justified or credited as righteous due to his actions, specifically good works motivated by grace (referred to as “ergois agathois“), rather than by the civil and ceremonial obligations of the Mosaic law (termed “ergon nomou“) that lack the dimensions of charity and grace. Abraham’s justification stemmed from his willingness to sacrifice his beloved son, an act of obedience to God driven by his trust in God’s inherent goodness and the hope intrinsic in God’s promises. His actions were not mere ceremonial obligations intended to earn a temporal reward or blessing; instead, they reflected a deeper belief in a greater good emerging from his obedience to God, despite the personal cost. By choosing to deny his natural affection for Isaac, Abraham demonstrated a profound self-sacrifice, which illustrated the supernatural quality of his faith. His actions were credible due to their alignment with genuine faith, resulting in good works that were justified by the faith from which they arose.

Hence, the teachings of Paul and James highlight a nuanced understanding of justification, emphasizing the interplay between faith and good works. Paul approaches this topic from the perspective of faith, implying that James also affirms the idea that good works, when performed in faith, play a crucial role in justification. According to this view, faith justifies us, provided that it is accompanied by good works that complete it. Importantly, neither faith nor good works alone is sufficient for justification. Instead, we are saved through grace by faith, which naturally leads to good works inspired by the Holy Spirit. This relationship reveals that Paul and James present a complementary, rather than contradictory, perspective. Paul refrains from stating that we are justified by faith “alone,” while James clarifies that justification cannot occur through faith without the presence of works. Neither apostle suggests that works can justify us independently of faith. Rather, the good works that arise from a foundation of charity and grace are essential expressions of true Christian faith, which necessitates action. Therefore, the faith that leads to salvation is one that is actively demonstrated through deeds.

By your stubbornness and impenitent heart, you are storing up wrath for yourself on the day of wrath
and revelation of the just judgment of God, who will repay everyone according to his works: eternal life
to those who seek glory, honour, and immortality through perseverance in good works, but wrath and fury
to those who selfishly disobey the truth and obey wickedness.
Romans 2, 5-8

There is no partiality with God. All who sin outside the law
will also perish without reference to it, and all who sin under the
law will be judged in accordance with it. For it is not those who
hear the law who are just in the sight of God; rather those who observe
the law will be justified.
Romans 2, 11-13

For all have sinned and do need the glory of God. Being justified
by his grace through the redemption, that is of Jesus Christ, whom
God has proposed to be a propitiation, through faith in his blood,
to the shewing of his justice, for the remission of former sins.
Romans 3, 23-25

Therefore, since we have been justified by faith,
we have peace with God through our Lord Jesus Christ.
Romans 5, 1

Romans 2:5-8 highlights the consequences of stubbornness and an impenitent heart, illustrating how individuals accumulate judgment based on their actions. The imagery of “wrath” and “revelation of just judgment” suggests that God will hold everyone accountable according to their deeds. Eternal life is promised to those who earnestly seek righteousness through perseverance, while those who live selfishly and in disobedience to the truth face dire consequences. This dualism serves as a moral reminder that one’s choices have eternal implications. Romans 2:11-13 emphasizes that God does not show favoritism; all are held to the same standards, regardless of their knowledge of the law. Those who sin without the law will still face judgment, just as those who sin while knowing the law will be judged accordingly. The distinction between merely hearing the law and actively observing it is pivotal. It underscores that genuine righteousness is measured by actions and adherence to God’s commands rather than mere acknowledgment.

Romans 3:23-25 shifts focus to the universal condition of humanity—it states that all have sinned and fall short of God’s glory. The key concept introduced here is justification through God’s grace, made possible by the redemption offered through Jesus Christ. The notion of propitiation through faith in Christ’s blood signifies an act of atonement that satisfies divine justice and allows for the remission of sins. It highlights God’s mercy in providing a path to forgiveness and reconciliation. Romans 5:1 emphasizes that through faith, believers are justified and can experience peace with God. This peace is a direct result of the relationship restored through Jesus Christ. It signifies not only a legal standing before God but also an experiential peace that affects the believer’s life.

Collectively, these passages express a comprehensive view of the Christian gospel: the acknowledgment of sin, the reality of divine judgment, the impartial nature of God’s justice, the transformative power of grace, and the assurance of peace through faith in Christ. They reflect a call to recognize the importance of living according to God’s will, while also offering hope through redemption and reconciliation.

In the writings of St. Paul, the term “justification” specifically refers to the aspect of God’s gift of salvation that encompasses the forgiveness of sins and the alleviation of guilt. When Paul states that we “have been justified,” he implies that through Christ’s atoning death on the cross, God has forgiven our sins and lifted our guilt, thereby restoring the balance of justice between Himself and humanity. Furthermore, Paul emphasizes that our faith serves as a means of justification, provided that we actively live out this faith by performing good works driven by charity and grace. It is important to note that salvation is conditional; its realization in our lives is contingent upon our cooperation with God’s grace throughout our journey of faith and our commitment through baptism (Eph 2:8-10).

The process of forgiveness and justification is initiated through God’s grace, independent of any merit on our part. Upon receiving baptism, individuals are reconciled with God through the merits of Christ. Following this reconciliation, believers are called to die to sin and resist its influence in their lives by embracing God’s healing grace. This involves a conscious effort to subdue sinful inclinations and selfish desires, leading a life characterized by charity and active grace to achieve holiness and righteousness before God. According to Romans 6:10-11, if believers are dead to sin as Christ was, they are justified because, as stated in Romans 6:7, “a dead person has been absolved from sin.” This justification is symbolically represented by being “buried with Christ.”

Paul speaks of our justification in the present tense, but he never viewed it as a once-and-for-all past event when we are baptized and initially profess our faith in Christ’s merits. He believed justification involved a daily rendering of obedience to the will of God that sanctified the soul. So, if we are in this sanctified state, we are justified in God’s sight. We are “justified” and thereby saved as we continue to grow in holiness and strive to perfectly conform our lives the best we can with the righteousness of Christ in his humanity. Thus, justification – forgiveness of sin and the removal of guilt – is the reason for our salvation, while sanctification – intrinsic righteousness – is the condition for it. These two states must not be dichotomized in the application of our redemption. As gifts of grace (divine favor and interior renewal) they are virtually synonymous in their common objective: the salvation of the human soul. For this reason, the two terms are used interchangeably in Scripture and comprise two sides of the same coin in a symbiotic relationship.

When God judges individuals based on their deeds, He does so according to the spirit of His moral law, which remains in effect and is fulfilled through Christ (Mt 5:17). Christ set an example for living a life of faith. Importantly, God’s judgment goes beyond simply believing in His word; it also encompasses the measure of one’s faith, as demonstrated through obedience to His will and a commitment to performing good works. Neither a baptized Christian nor a circumcised Jew can claim to be in good standing with God if they fail to adhere to the spirit of the law in their daily lives. The Apostle Paul emphasizes this point, stating, “Circumcision, to be sure, has value if you observe the (moral) law; but if you break the law, your circumcision has become uncircumcision” (Rom 2:25). This principle applies similarly to baptism, as reflected in his exhortation: “Working together, then, we appeal to you not to receive the grace of God in vain” (2 Cor 6:1).

The apostle presents salvation as encompassing three dimensions: past, present, and future. This perspective suggests that failing to live according to one’s faith, particularly by not persevering in good works inspired by grace, could jeopardize what Jesus has accomplished for us through His sacrifice on the Cross. Acts of charity toward others and the decision to abstain from wrongdoing, motivated by love for God and appreciation for His goodness, are seen as meritorious and deserving of reward. This indicates that our response to God’s word is a collaborative effort with divine grace, facilitated by the Holy Spirit residing within us.

In the Reformed Protestant belief system, justification by faith alone raises important questions about the roles of the theological virtues of faith and charity. Specifically, during the justification process, charity seems to lose its distinct identity as it is integrated into the concept of faith, which becomes a defining attribute of justification. This transformation suggests that sanctification no longer plays a pivotal role in the justification process, leading to a scenario where charity cannot coexist with faith as a mutual requisite for justification. This perspective contrasts with the teachings of the Apostle Paul, who emphasized the significance of both faith and love in his writings. For instance, in Galatians 5:5-6, Paul states, “For in Christ Jesus, neither circumcision nor uncircumcision counts for anything, but only faith working through love.” Additionally, in 1 Corinthians 13:2, he notes, “If I should have all faith so that I could remove mountains, and have not charity, I am nothing.” These passages illustrate that faith and love, while distinct, are mutually inclusive in the process of justification.

Therefore, an inactive or idle faith cannot benefit the believer’s soul. Simply possessing faith is insufficient for justification; one must actively “live by faith” to be considered righteous in God’s eyes. This active faith is motivated by the Holy Spirit, who resides within believers and encourages them to prioritize the interests of others, exemplifying a spirit of self-sacrifice, as highlighted in Philippians 2:4.

The concept of redemption in Paul’s soteriology includes three essential components: justification, sanctification, and the forgiveness of sin. Justification refers to the process by which an individual is reconciled with God through the removal of guilt. This involves being declared righteous in God’s eyes. Sanctification, on the other hand, is the ongoing process through which a person becomes holy and righteous. This transformation is facilitated by the infused graces and interior gifts of the Holy Spirit, allowing the individual to grow in virtue and become more aligned with God’s will. It requires a continuous commitment to spiritual renewal in order to maintain a right relationship with God. Forgiveness involves completely removing sin from the soul, restoring it to a state of sanctity that is acceptable to God. This process ensures that the forgiven sinner is seen as just and pleasing to God, although it necessitates active participation and cooperation from the individual.

At the heart of this understanding lies the profound truth articulated in Proverbs 16:6: “Through love and faithfulness sin is atoned for.” This verse emphasizes the transformative power of genuine love and loyalty in the process of reconciliation with God. Integral to this are the spiritual works of mercy, which include forgiving those who have wronged us, offering consolation to the grieving, and providing comfort to those in distress. These acts are not merely optional but are essential expressions of our faith. Similarly, the corporal works of mercy, such as feeding the hungry, clothing the naked, and visiting the sick or imprisoned, represent tangible ways in which we can embody our faith in action. These deeds of justice are not only pleasing to God but also serve to sanctify the souls of those who strive to live in accordance with the teachings of Jesus Christ.

As stated in Colossians 3:1-17, the peace of Christ is a fundamental gift that resides in the heart of a believer who has been justified by faith. This justification involves a conscious choice to embrace all that is good, aligning one’s life with virtues such as generosity, kindness, and truth, while simultaneously rejecting the allure of evil, which manifests in forms like greed, malice, and slander. Living this way nurtures a soul attuned to God’s will, fostering an environment where love and faithfulness can flourish and lead to true atonement and renewal.

What does it profit, my brethren, if a man says he has faith but
has not works? Can his faith save him? If a brother or sister is
ill-clad and in lack of daily food, and one of you says to them, “Go
in peace, be warmed and filled,” without giving them the things
needed for the body, what does it profit? So faith by itself, if it has
no works, is dead.
James 2, 14-17

You see that a man is justified by works and not by faith
alone. And in the same way was not also Rahab the harlot
justified by works when she received the messengers and sent them
out another way? For as the body apart from the spirit is dead,
so faith apart from works is dead.
James 2:24-26

The passages from James 2:14-17 and 2:24-26 present a strong argument about the relationship between faith and works, emphasizing that both are essential in a believer’s life.

In the first passage, James poses a rhetorical question to challenge the authenticity of faith that lacks accompanying actions. He illustrates the idea with a scenario where a person in need receives merely well-wishes instead of tangible help. This underscores a critical point: genuine faith ought to manifest in actions that care for others. The conclusion that “faith by itself, if it has no works, is dead” powerfully asserts that faith must produce deeds; otherwise, it is ineffective and lifeless. Transitioning to the second passage, James reinforces his argument by stating that a person is justified by their works, not by faith alone. He references Rahab, a figure from the Old Testament, to exemplify that her actions—hiding messengers and aiding them—demonstrated her faith, leading to her justification. This inclusion of Rahab’s story illustrates that faith involves action; it’s not enough merely to believe; one must act on those beliefs.

Finally, the analogy of the body and spirit emphasizes the inseparable connection between faith and works. Just as a body without spirit is lifeless, so is faith without works. Together, these passages highlight that authentic and beneficial faith is active, expressing itself through love, compassion, and service. In essence, they call believers to live out their faith in tangible ways, showing that true belief inherently leads to transformative actions in the world.

As stated, St. James poses a rhetorical question regarding Abraham, asking, “Do you see how a man is justified by his works?” This query highlights that justification or being declared righteous by God is achieved through works that stem from grace and faith, rather than through faith alone. The Bishop of Jerusalem is specifically addressing Jewish Christians who are dispersed outside of Palestine, as noted in James 1:1. Many of these believers were facing severe poverty and persecution, which led to a wavering of their faith. The challenges they encountered caused their spiritual fervor to diminish, resulting in a lack of compassion for the poor within their community. This shift led to various issues, including a breakdown of brotherly charity, incidents of slander and false witness, disputes and lawsuits among fellow believers, as well as the use of harsh language and neglect of prayer and worship.

James wrote his epistle with a clear moral objective. His primary aim was to encourage Jewish Christians to remain steadfast in their faith, even in the face of significant trials. He sought to console and motivate them by urging adherence to the principles of their faith, with the intention of addressing the evils and abuses that were affecting their communities. The apostle emphasized that mere belief was insufficient for salvation; he warned that without corresponding actions, their faith would ultimately be ineffective. He pointed out that the faith they embraced diverged from the teachings of Jesus and his apostles, leading to a form of belief that he characterized as “dead” and “useless” (referenced in James 2:17, 20). He argued that faith alone, without accompanying works, would not bring about righteousness, noting that even the demons acknowledged God’s existence (James 2:19). In essence, James called for an alive and active faith, one that aligned beliefs with actions to truly reflect their commitment to Christian teachings.

In his writings, James draws a striking comparison between idle faith and a lifeless body. He asserts that just as a body requires a soul or spirit to be animated, faith also remains lifeless and inactive without the presence of charity and grace. Charity, much like the soul, is essential and intrinsic to faith; neither is merely an attribute of the other. Humans are understood as a composite of both soul and body, paralleling the relationship between faith and charity as integral components of a justified individual. It’s important to note that James is not addressing individuals who merely think they possess faith without actually having it, a perspective often held by some Protestant interpretations. His analogy implies that a body, while it can exist physically, is devoid of life without its soul. Similarly, faith without charity is akin to existing in a ‘dead’ state, lacking the vivifying element needed for true spiritual life.

James emphasizes that faith and charity are distinct but operate in conjunction to complete the process of justification for the believer. Justification is a composite of faith and good works – faith informed by charity. This journey commences with faith and reaches fulfillment only when it is enlivened with charity (agape) and grace. In a parallel manner, human existence begins with conception in the womb and is fully realized through the infusion of the soul, which is bestowed by God’s grace.

The Epistle of James emphasizes that faith alone is insufficient for salvation without the accompanying action of good works, particularly those grounded in charity and grace. It points out that failing to perform good works when necessary constitutes a sin of omission, as noted in James 4:17. A person cannot be just and truly saved while remaining in a state of grave sin. Furthermore, a soul that lacks charity is also deprived of sanctifying grace, which is essential for justifying a person before God. Merely having a charitable disposition is not enough; one must also take action. Understanding and accepting the right course of action without following through, as illustrated in James 2:15-16, does not fulfill the requirement. Believers are called to be both “hearers” and “doers” of the word of God, similarly to Abraham, who is recognized as just in the eyes of God, as stated in James 1:22.

In summary, Paul’s Letter to the Romans and the Letter of James address the relationship between faith and works, but they do so from different perspectives and contexts, which can make it seem like they contradict each other at first glance. However, when examined closely, they reveal a complementary understanding of faith, justification, and the role of works.

Both Paul and James convey the idea that while faith serves as the initial means of justification, it is through good works, performed in charity (agape) through the bestowal of divine grace, that justification is fully realized. According to their teachings, we are justified by the combination of faith and works, which work together through God’s grace. It is important to note that neither faith nor works alone provides justification. Faith is considered the essential starting point—without it, it is impossible to please God, as stated in Hebrews 11:6. However, both spiritual and corporal works of mercy express and enhance faith, making it instrumental for salvation. Paul emphasizes that faith is the foundation of justification and clarifies that it excludes the external ‘works of the law.’ These works cannot secure our reconciliation with God based on our own merit, as highlighted in Ephesians 2:8-10. In contrast, the works that James refers to are those that must be integrated with faith to fully achieve justification.

In the writings of Paul, the term “works of the law” refers to the legal system established by the law of Moses. This system implies an attempt to obligate God by adhering to its civil, ceremonial, and moral requirements, as seen in passages such as Romans 3:28 and Galatians 2:16, 21; 3:2, 5, 10. In contrast, the Apostle James emphasizes the importance of good works that arise from charity by the influence of divine grace, performed through faith in Christ. This grace is understood as an unmerited gift from God, made possible by the merits of Christ alone. The Holy Spirit inspires believers to act justly by forgiving others out of kindness, consoling those in distress out of compassion, or feeding the hungry out of genuine love, all without the motive of earning compensation, as illustrated in Matthew 6:3-4.

The Gentiles, who are not bound by the Mosaic law, are also encouraged to seek righteousness. This righteousness is rooted in the grace of Christ, which is innately written upon their hearts, rather than being dictated solely by prescribed legal codes or collective religious beliefs (Romans 11:6-11). Genuine faith in Christ, characterized by a faithful commitment to His teachings, by exposure to the Gospels, or by conscience and good will, is essential for our good works to reflect grace rather than mere obligation. Good deeds viewed as acts of obligation could imply that God is indebted to us, which is not the case, as His nature does not allow for such indebtedness, especially considering our sinful state (Romans 3:20, 28). It is important to note that works that do not stem from grace, and that do not align with the spiritual and corporal acts of mercy expected of Christians living by faith, do not lead to justification.

The Apostle Paul emphasizes that individuals cannot obligate God or demand compensation from Him through the mere observance of the works of the law. This highlights that the relationship between humanity and God is not structured like that of a creditor and a debtor. Rather, for Christians, this relationship is fundamentally covenantal, in which God serves as a heavenly Father and believers are recognized as His adopted children. God’s grace plays a crucial role in this relationship, providing believers with all that they justly merit through their actions, as seen in various scriptural references (Rom 8:14; 11:35; Heb 12:5-11; Gal 6:8-9). Paul reassures the Jewish Christian community that they are liberated from the requirements of the law and no longer need to perform its mandated works. Instead, Christians are now called to serve God through faith, expressed actively in love (Rom 7:6; Gal 5:5-6).

In Christian theology, Jesus Christ is understood as the fulfillment and embodiment of the law, indicating that true justification is achieved through a dynamic and active faith in Him, as highlighted in Romans 10:4. This viewpoint underscores that faith goes beyond mere intellectual agreement; it involves a living commitment to Christ. Believers are encouraged to adopt the transformative new law of Christ, which is founded on principles of love and liberation from the burdensome aspects of the old law. This new directive is primarily articulated through the command to genuinely love one another, as stated in Romans 13:8 and 10. Such love extends beyond simple obligation; it encapsulates the core of Christ’s teachings and fosters a community grounded in compassion, understanding, and mutual respect. This approach allows believers to fulfill the deeper intent of the law in a more profound and meaningful manner.

Matthew 5-7

James offers a thorough examination of the new law of Christ concerning justification, particularly highlighted in passages such as James 1:27 and 2:15-17, 25. In these verses, he underscores the importance of actions, asserting that faith manifested solely through belief, devoid of any corresponding good deeds, is ineffective and can ultimately be deemed lifeless. He argues that genuine faith must naturally produce good works, which should be performed out of love and grace. This understanding places significant weight on the role of good works in the process of justification, arguing that they are not merely a by-product but an essential expression of one’s faith.

While it is crucial for believers to hear and accept the teachings of Christ with genuine faith, the book of James emphasizes that such acceptance must be accompanied by tangible actions to fully realize the benefits of faith and ultimately achieve salvation. In this context, James asserts that faith and works, while distinct components of the Christian experience, must function together in a synergistic manner. This collaboration is particularly evident in James 2:18, where the relationship between belief and behavior is underscored. The integration of faith and works creates a transformative effect—one that far exceeds the contributions of either element in isolation. This harmonious interplay leads to justification, demonstrating that true faith naturally results in an outward expression of good deeds and righteous living, thereby reflecting the inward change of the believer’s heart and aligning with God’s will.

The relationship between faith and works in the context of justification is a nuanced topic. Neither faith nor works alone can effectively justify an individual; when considered separately, each is insufficient. The notion of a non-saving faith or a complete lack of faith represents a contradiction. While faith is essential for salvation, it must be accompanied by good works that stem from that faith. In this sense, faith serves as the foundation for justification, while good works, empowered by grace, contribute to a complete and perfect justification. To act unfaithfully implies that one must first possess faith; thus, unfaithful actions indicate that the faith professed does not provide justification. Good deeds that emerge from genuine faith contribute to a person’s righteousness before God, as they align with the teachings of Christ. Adherence to divine commandments engraved in our hearts necessitates a righteous internal disposition, which is further expressed through righteous actions, facilitated by God’s grace and our faith in Him. It is important to note that faith encompasses more than merely an intellectual acknowledgment of Christ’s merits. In fact, faith and belief are distinct concepts, though they are closely intertwined in their implications and effects.

Early Sacred Tradition

St. (Pope) Clement of Rome (A.D. 98)
Epistle to the Corinthians 30

“Seeing, therefore, that we are the portion of the Holy One, let us do all those things that pertain to holiness, avoiding all evil-speaking, all abominable and impure embraces, together with all drunkenness, seeking after change, all abominable lusts, detestable adultery, and execrable pride … Let us cleave, then, to those to whom grace has been given by God. Let us clothe ourselves with concord and humility, ever exercising self-control, standing far off from whispering and evil-speaking, being justified by our works, and not our words.”

St. Polycarp of Smyrnaea (A.D. 135)
To the Philippians, 2

“But He who raised Him up from the dead will raise up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, false witness; ‘not rendering evil for evil, or railing for railing,’ or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: ‘Judge not, that ye be not judged; forgive, and it shall be forgiven unto you; be merciful, that ye may obtain mercy; with what measure ye mete, it shall be measured to you again; and once more, “Blessed are the poor, and those that are persecuted for righteousness’ sake, for theirs is the kingdom of God.’”

St. Clement of Alexandria (A.D. 202)
The Stromata, 6:14

“‘And other sheep there are also,’ saith the Lord, ‘which are not of this fold ‘–deemed worthy of another fold and mansion, in proportion to their faith. ‘But My sheep hear My voice,’ understanding gnostically the commandments. And this is to be taken in a generous and worthy acceptation, along with also the recompense and accompaniment of works. So that when we hear, ‘Thy faith hath saved thee, we do not understand Him to say absolutely that those who have believed in any way whatever shall be saved, unless also works follow. But it was to the Jews alone that He spoke this utterance, who kept the law and lived blamelessly, who wanted only faith in the Lord. No one, then, can be a believer and at the same time be licentious; but though he quit the flesh, he must put off the passions, so as to be capable of reaching his own mansion.”

St. Cyril of Jerusalem (C. A.D. 350)
Catechetical Lectures, 15:26

“Terrible in good truth is the judgment, and terrible the things announced. The kingdom of heaven is set before us, and everlasting fire is prepared. How then, someone will say, are we to escape the fire? And how to enter into the kingdom? I was an hungered, He says, and ye gave Me meat. Learn hence the way; there is here no need of allegory, but to fulfill what is said. I hungered, 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. These things if thou do, thou shall reign together with Him; but if thou do them not, thou shalt be condemned. At once then begin to do these works, and abide in the faith; lest, like the foolish virgins, tarrying to buy oil, thou be shut out.”

St. Ambrose of Milan (A.D. 380)
On the Christian Faith, II:11, 13

“Now we have a woven work, when faith and action go together. Let none suppose me to be misguided, in that I made at first a threefold division, each part containing four, and afterwards a fourfold division, each part containing three terms. The beauty of a good thing pleases the more, if it be shown under various aspects. For those are good things, whereof the texture of the priestly robe was the token, that is to say, either the Law, or the Church, which latter hath made two garments for her spouse, as it is written’–the one of action, the other of spirit, weaving together the threads of faith and works…. Faith is profitable, therefore, when her brow is bright with a fair crown of good works. This faith–that I may set the matter forth shortly–is contained in the following principles, which cannot be overthrown.”

For the Son of man is to come with his angels in the glory of his
Father, and then he will repay every man for what he has done.
Matthew 16, 27

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