Human Teachings of Divine Revelation
The objection from Philippians, "Work out your salvation with fear and trembling," also does not support their case. Those who recognize their dependence on God for all things are naturally humble and cautious, aware that nothing good resides in themselves and that they must look to God for help. Hence, Paul advises godly individuals to always fear and tremble. However, those who believe they can justify and save themselves (those contending against us) have no need to fear or tremble, for they claim their salvation lies within their own capabilities. Here, though Paul refers to 'salvation,' he does not mean justification, as he writes to those already justified.
Instead, he speaks of a continuous renewal, urging believers to progress and improve.
Lastly, as a final stand, they cite Revelation 3: "Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him, and he with me." We agree that this symbolizes God initiating the call to salvation, which no one can achieve by their own strength without God's prompting. However, we firmly deny that without God's grace altering the mind, anyone can of their own volition open their heart to God. This claim remains unsupported by Scripture.
Human Teachings of Divine Revelation 36. There are certain adversaries who care little, if at all, about the Holy Scriptures, basing all their beliefs on the writings of the Church
Fathers and councils. Such individuals might be better described as followers of human teachings rather than divine revelations, more attuned to the words of the Fathers than the teachings of Scripture.
What's more, they often pick appealing phrases from the Fathers' writings and present them to the people, sometimes adding mocking
remarks. Particularly, since some consider themselves skilled in rhetorical speech after devoting much of their lives to this area of study, I urge the impartial reader not to hastily judge against the truth. Instead, pay close attention to the arguments we also draw from the Fathers, as this will clearly demonstrate that the Fathers do not support our adversaries as much as they do our position.
To avoid citing the Fathers haphazardly, we will use a systematic approach. This system, for clarity, will start with a demonstration based on the scriptural testimonies previously cited. The argument proceeds as follows: Those who act according to the prescriptions of the law, as the law itself demands, are justified by works; however, no one, especially before regeneration, performs as the law demands; therefore, no one is justified by works. The major proposition is clear and requires no further explanation: anyone who acts contrary to the law's prescriptions undoubtedly commits sin, far from being justified thereby. Although the minor proposition is supported by scriptural evidence, we will further clarify it using the Fathers' writings. Since the conclusion is that justification does not come from works, it must necessarily arise from grace. We will also demonstrate from the Fathers that humans are justified freely, without any consideration of merits.
As we do not dismiss good works but argue that they should be valued appropriately—as binding obligations that follow already obtained justification—we will finally show, using the Fathers' statements, that good works follow justification but do not precede it. We will specifically select quotations from the Fathers that are based on Holy Scripture.
37. Basilius, in his first book On Baptism, quotes the Gospel saying, "Many will say to me on that day, 'Lord, Lord, did we not prophesy in
your name, cast out demons in your name, and perform many miracles?' Yet, these individuals," he asserts, "God will not only exclude from His kingdom but will also label them as workers of iniquity. Those who perform miracles and seem to adhere to God's commandments and statutes but do so with motives other than those prescribed are sinning because they do not follow the directive God announced through the Apostle Paul: 'Whether you eat or drink, or whatever you do, do everything for the glory of God.' This cannot be achieved without faith and charity, which are absent in those not yet regenerated; thus, according to Basilius, their works are sinful."
He expands on this in the second book of On Baptism, question seven, asking whether anyone entrenched in sin can perform actions pleasing to God. He firmly states this as impossible, supported by numerous scriptural references. He quotes the Holy Spirit: "He who commits sin is the servant of sin." Additionally, Christ asserts, "You cannot serve both God and money," and Paul notes, "Light has no fellowship with darkness, nor does God have any agreement with Belial." Basilius also draws from Genesis, albeit using the Septuagint translation, interpreting God's words to Cain as: "If you offer correctly but do not divide the spoils justly, you have sinned. Be satisfied." This means if one's actions are outwardly correct but the intention is flawed, then the actions are sinful. He aligns this with Isaiah's harsh rebuke in chapter 66, "He who kills an ox is as if he slays a man."
Basilius stresses that actions must not only appear right but must also be performed as God's law dictates. Therefore, Paul asserts, "No one is crowned unless they compete according to the rules." Christ in the Gospel states, "Blessed is the servant whom his master, on arrival, finds doing so." Additionally, Basilius points out that sacrifices made outside the designated sacred places or those that are
blemished violate God's prescribed conditions and are therefore sinful. He cites the Gospel, reflecting the prophet's words: "This people honors me with their lips, but their heart is far from me," and parallels this with Paul's critique in Romans of zeal not based on knowledge and his own reflections in Philippians on considering all his previous law-abiding deeds as loss.
Finally, Basilius invokes Paul's message to the Corinthians, emphasizing that even martyrdom or charitable acts without charity amount to nothing. Thus, unless we attribute faith and charity to the unregenerate, we must concede that they cannot perform deeds pleasing to God. This comprehensive interpretation from Basilius concludes with Gregory of Nazianzus's assertion in his oration after returning from the countryside post the Maximus affair. He states,
"No work is accepted by God without faith, whether performed for vainglory or from a natural inclination towards what seems honorable." He clarifies that a work prompted by natural inclination, though appearing ethical, remains spiritually dead and cannot please
God. This aligns with his other oration On Holy Baptism, where he equates faithless works to dead faith, reinforcing the argument that works without faith cannot justify, a sentiment shared deeply by both
Fathers despite their emphasis on free will and deeds.
38. Augustine most clearly teaches the same idea in his fourth book against Julian, chapter three. Here, he discusses the Apostle Paul's words: "The Gentiles, who do not have the law, do by nature the things required by the law." Augustine explains that this can either refer to the Church converted to Christ, now fulfilling the law through the grace of the gospel, where "by nature" means excluding the law and refers to a nature corrected and renewed by the regenerating spirit. Alternatively, if these words are to be understood as referring to still unbelieving Gentiles, they fulfill the law "by
nature" not as completely as required, but only superficially. Such outward and civil righteousness might only serve to lessen their punishment compared to others who entirely reject discipline and live wickedly and brutishly. For instance, Fabricius might be less punished than Catiline. Augustine jokes that unless the Pelagians have reserved a middle place between heaven and hell for the likes of Fabricius, Regulus, Fabius, Camillus, and Scipio—similar to their concept of limbo for infants who die without baptism—these virtues cannot be considered true virtues without faith.
He then addresses the Pelagians who mockingly said, "If the chastity of infidels is not true chastity, then their bodies are not true bodies, and the corn in their fields is not true corn." Augustine refutes this by clarifying that while the bodies of infidels and their corn are indeed real, being creations of God, their supposed chastity, arising from corrupt and impure wills, cannot be deemed true chastity. He reinforces this with the universal declaration, "Whatever is not from faith is sin."
Further elaborating on Psalm 30, Augustine comments on the phrase "Deliver me in thy righteousness": "Who is saved freely? It is he in whom our Savior finds nothing worthy of reward, but much deserving condemnation; in whom he finds no merits of good deeds, but only deserving of punishment." This illustrates the nature of human works before justification.
In his discussions with Simplicianus, Augustine states, "We are commanded to live righteously, motivated by the promise of a reward so that we may achieve eternal blessedness. But who can live rightly and perform good works unless justified by faith?" He argues that while there could be merit in living a blessed and eternal life if
one could fully adhere to the commandments, it is impossible for us, and thus we forfeit any claim to merit.
Lastly, in his "Enchiridion" to Laurentius, chapter 121, Augustine asserts, "The goal of the commandments is charity from a pure heart, a good conscience, and unfeigned faith. Every command relates to charity, and whatever is done without such charity does not meet the required standard. If it is not performed as it should be, it must be acknowledged as sin."
39. Chrysostom, in his exposition of Paul's words, "The end of the law is Christ," states: "If the end of the law is Christ, it follows that he who does not have Christ, although he may seem to possess the righteousness of the law, does not truly possess it. Therefore, anyone who has faith also has the end of the law; conversely, those without faith are far from both Christ and the righteousness of the law, which consists in fulfilling what is commanded." Chrysostom further clarifies that the law aims to make a man righteous, but it cannot achieve this because no one has fully adhered to it. He addresses the potential objection that even if a person not yet regenerated cannot fulfill the law, perhaps striving and endeavoring might lead to righteousness. He dismisses this, emphasizing that righteousness from God comes through faith, not from our efforts but as a gift from God.
Ambrose supports this view when discussing David's words, "Blessed are they whose iniquities are forgiven, and whose sins are covered."
He interprets them to mean that those deemed blessed are justified by faith alone, without labor or any actions on their part, purely by God's grace. Ambrose on Paul's statement "Being justified freely by his grace" reiterates that justification is freely given, through faith alone, without any contribution or repayment from us.