How is Justification Granted, if Not by Works?
Moreover, Ambrose comments on Paul's observation about the reign of death even over those who did not sin in the same way as Adam, suggesting the inevitability of sin and its universality, even among the regenerate. How much more so, then, for those estranged from Christ?
Cyprian also adds, "We should boast in nothing because we possess nothing of our own." This aligns with our assertion that before justification, individuals cannot align their actions with the law's demands; therefore, such actions are sinful and cannot merit justification.
If our opponents argue that the so-called preparatory works do not merit justification but are merely preparations that make a person more suited to receiving justification, we can respond thus: If these works do not merit, why are they wrongly credited with a 'merit of congruity'? Why are they called good when, as we have established, they neither please God nor adhere to the law's prescriptions? Given that they lack the proper end and are rightly considered sins, how can it be taught that they prepare one for righteousness when they are more likely to lead to punishment?
We must urge our adversaries to refrain from embellishing these works with flattering titles. Even if God occasionally uses these works to lead individuals to salvation, it is out of His mercy, employing even sins and evil deeds for their benefit.
How is Justification Granted, if Not by Works?
40. Now let us consider how justification is granted if it is not attributed to works. It is given freely and entirely depends on God's
grace; it is in no way due to merits. Origen understood this when he commented on the Epistle to the Romans, interpreting the passage,
"To the one who works, his wages are not counted as a gift but as his due." He expressed difficulty in believing that any work could obligate God to provide a reward, given that even our ability to act, think, or speak is derived from His generosity. What debt then could
God owe us when His grace has already preceded our actions?
Shortly after, he gives a rationale that Augustine frequently used. He references Paul's statement, "The wages of sin is death, but the gift of God is eternal life," noting that Paul did not counter by saying, "The reward for righteousness is eternal life," which the structure of the argument might suggest. Instead, Paul emphasized that while sin unequivocally earns death, eternal life is purely a gift of grace, hence substituting 'reward' and 'righteousness' with 'grace.'
Origen continues, arguing that people are so freely justified that good works are not required beforehand. He explains this using the blessing, "Blessed are those whose iniquities are forgiven," to illustrate that a soul thus forgiven must be in a favorable state, deemed blessed without having yet performed any righteous deeds but solely through faith in the one who justifies the ungodly. From this, we learn several things: first, that God is indebted to no one for their works; second, that both justification and eternal life are granted freely; and third, that righteousness is credited to those who believe, even if they have not yet done any good works.
Basil also speaks to this in his commentary on Psalm 116, "Return to your rest, my soul, for the Lord has dealt bountifully with you." He interprets eternal rest as promised to those who have rightfully contended in this life, which is not awarded based on the merit of their works but granted according to the grace of the most generous
God to those who have placed their hope in Him. Even though these
comments refer to the works of the justified concerning eternal bliss, they hold even truer for the works of those yet unfamiliar with Christ. Thus, just as the justified do not earn their eternal reward through works, neither can the unregenerate merit justification: both are bestowed freely.
41. Augustine in his book "On Church Doctrines," chapter 48, argues:
"If righteousness came by the law, then Christ died in vain. Similarly, if righteousness comes through nature, Christ's death would also be in vain." He counters the Pelagians who claimed that human liberty alone could achieve righteousness acceptable to God. Augustine cleverly applies Paul's reasoning about the law to nature, showing the absurdity of both views that negate the necessity of Christ's sacrifice. Since the failure of the law to bring righteousness is due to corrupt and weak human nature, the same argument applies to nature itself.
In his commentary on the first chapter of John, when explaining "grace for grace," Augustine defines grace as something freely given, not rendered as due. If it were owed, it implies you were deserving before receiving it. This perspective is echoed in his work "On the Predestination of the Saints," where he warns against claiming that someone merited faith by being good prior to believing, which seems to apply to Cornelius since he performed good works before having faith.
Chrysostom, in his second homily on the first epistle to the Corinthians, states, "Where grace is, there are no works; and where works are, there is no grace." This clearly separates grace and works, indicating that grace is not earned through works. Jerome, commenting on Philemon and Ephesians, reinforces that salvation