Church Councils
through grace excludes any reliance on merits or works, emphasizing it is a gift from God, lest we believe faith itself is a work we perform.
These testimonies robustly declare that justification is freely given, independent of any preceding merits or works.
Turning to the role of good works, they are seen as fruits of justification, emerging from true faith. Origen suggests that righteousness does not spring from works; instead, works grow from the root of righteousness. Augustine confirms this in his correspondence with Honoratus, stating that good works arise because we are justified, not the other way around. He notes in "On the Spirit and the Letter" that even the good works of the regenerate are imperfect and require Christ's righteousness to be considered good. He also explains that good works follow, not precede, justification, using Romans to argue that it is not the hearers but the doers of the law who are justified, underscoring that these works are the result of grace.
Basil in his second book "On the Holy Spirit" utilizes the metaphor of a tree and its fruit to illustrate that inner purity leads to outward righteous actions, cautioning against the Pharisaical focus on external purity which he compares to whitewashed tombs that are outwardly beautiful but inwardly corrupt.
This synthesis of views from early church fathers clarifies that our good works are a response to the grace we receive through faith, emphasizing that true righteousness and the resulting works are rooted in divine grace rather than human effort.
Church Councils
42. Now, let us turn to the Councils, which, however, must be heard with discernment. We should only accept and respect those councils that have based their teachings on the scriptures. Demosthenes, in an oration against Androtion, stated that decisions of the senate should not be made unless they conform to existing laws. Similarly, in ecclesiastical councils, no new doctrines should be decreed; they should only cover what is explicitly stated in the Word of God or can be clearly inferred from it. First, let us consider the African Council, where, in its 80th chapter, a curse is pronounced against the Pelagians. They claimed that the grace of justification is given so that, through grace, we might more easily fulfill what was commanded—as if, even without grace (though with more difficulty), we could fulfill God's commandments using our free will. Yet the Lord, speaking of the fruits of the commandments, did not say,
"Without me, you can do little"; He said, "Without me, you can do nothing."
This rebukes contemporary Papists who are not ashamed to claim that a person, before justification, can perform works commanded in the law, works that please God, and that prepare for regeneration.
What is this, if not to echo the Pelagian stance that a person can perform the law before justification, though not as fully or easily as after they are justified? It is insufficient to claim, as they do, that a certain 'preventing' grace allows unregenerate individuals to perform preparatory works. In making such claims, they differ only in name from the Pelagians, who also believed that a grace of the law, knowledge of God's will, and enlightenment precede, enabling a person to understand their duties. Beyond this, both attribute the rest to free will. This Pelagian view is evident in the Milevitane
Council's fourth chapter, which denounces those who say that the grace of God through Jesus Christ our Lord merely helps us by revealing and explaining God's commandments so we may know
what to seek and avoid, but does not enable us to love and to do what we know should be done. Since the Apostle states, "Knowledge puffs up, but charity edifies," it is profoundly wrong to think that we receive Christ's grace only for what inflates us, not for what builds us up, especially given the scripture in the fourth chapter of the first epistle of John: "Love is of God."
43. Furthermore, in the second Council of Orange, chapter four states that those who claim "the Lord waits for our will," contradict the Holy Spirit, as Solomon says, "The will is prepared by the Lord."
Similarly, Paul tells the Philippians, "It is God who works in us both to will and to act according to His good purpose." Chapter five criticizes those who acknowledge that grace through Christ increases faith but deny it initiates faith. The beginnings of faith, they argue, are inspired by the Holy Spirit, who transforms our disbelief into belief, shifting us from ungodliness to godliness. This is supported by various scriptural passages: Paul assures the Philippians that the good work begun in them will be completed by the day of Christ and reminds them that suffering for Him is also a gift of faith. To the Ephesians, he states unequivocally that salvation comes through faith by grace, not from ourselves; it is the gift of God.
Moreover, those who assert that God's mercy and grace are given only to those who are willing, believe, desire, strive, labor, are vigilant, study, ask, seek, or knock, but deny that our will to believe or our effort is also inspired by the Holy Spirit and is a gift from God, are rebuked. They ignore scriptural assertions like "What do you have that you did not receive?" and "By the grace of God, I am what I am," by Paul. The seventh chapter condemns the belief that by our own natural strength we can think or do anything toward salvation or believe the word of God preached without the Holy Spirit's enlightenment. This aligns with Paul's declaration that our adequacy
is from God and Christ's teaching that without Him we can do nothing and that divine revelation comes not from human sources but from God.
They are also in error who concede that free will is impaired but maintain it can still lead to salvation without divine intervention, contradicting Jesus' words that no one can come to Him unless drawn by the Father and Paul's assertion that no one can acknowledge Jesus as Lord except by the Holy Spirit. God loves us for what we will become through His gift, not for our merits. The thirteenth chapter of the council affirms that free will, lost through Adam's sin, cannot be restored without Christ, echoing His words that true freedom comes through the Son.
In chapter seventeen, it's determined that the moral strength of nonbelievers stems from worldly desires, underscoring that their virtues are not genuine, springing from an impure source. True Christian strength derives from God's love, infused into our hearts not by our own volition but by the Holy Spirit without any preceding merit.
Finally, chapter twenty-five emphasizes that due to original sin, human free will is so weakened that without God's preemptive grace, no one can love or serve God or perform good works. This is evidenced by the lives of biblical figures like Abel and Noah, who acted by faith given by God, not by their innate ability. Paul's own words, "I have obtained mercy to be faithful," underscore that his faithfulness was a result of God's mercy, not a precondition for it.
This chapter conclusively states that in every good deed, it is not us initiating the action; rather, God first inspires in us faith and love, laying the groundwork for all righteous acts without any merit on our part. Thus, even those like Zacchaeus and Cornelius came to faith not through natural inclination but through divine generosity.
44. I have extensively quoted from the Second Council of Orange, perhaps more than might seem appropriate for this context. I did so because I observed that all the statements affirmed there are corroborated by the Holy Scriptures and significantly support our argument. We should heed such councils that adhere strictly to the Word of God, as the well-being or detriment of the church is directly attributable to the respect or disregard of God's Word. In the early and ancient councils, how were Arius, Eunomius, Nestorius,
Eutyches, and other harmful heretics defeated if not by the Word of God? Indeed, they could not have been effectively countered by any other means. Conversely, when did the church start to succumb to abuses and superstitions if not when the Word was scorned? And in our own times, had the Word of God not been sought out and effectively recalled from exile, how could we have escaped the tyranny of the Pope? Let these examples caution us against blindly accepting every council; we should only embrace those that substantiate their doctrinal decrees with Scripture. To illustrate what
I assert more clearly, consider the Council of Trent: by contrasting it, we might better comprehend the truth.
In the Council of Trent, specifically from chapters five to eleven of the fifth session, the topic of justification is addressed. There, the socalled holy fathers, who are merely minions of the Pope, decreed that the initiation of justification comes from grace. However, they immediately clarify their meaning: grace calls and stirs up those who are to be justified so that, being summoned and motivated, they assent to this grace, collaborate with it, and become fit for regeneration. This assent and cooperation, they attribute to free will, as indicated by their language. What else would Pelagius argue if he were alive today? He certainly did not deny grace if considered as an admonition, a call, or an incentive. He also credited free will with the capacity to consent and comply with God's commands. However, the
grace described in the Holy Scriptures transforms our understanding and will, replacing a heart of stone with one of flesh; it does not merely advise our reason but persuades, bends, and changes the will.
The theologians of Trent concede that God influences the human heart through the illumination of the Holy Spirit, but to ensure human participation, they add that a person can accept or reject this inspiration. Thus, they ultimately assert that it is within human capability to accept or reject, even though they acknowledge that such acceptance is impossible without being called and motivated by grace.
Yet, how can the human heart, unless renewed by the Spirit and grace of God, accept what it naturally opposes due to its corrupt and tainted nature? Indeed, no matter how much it is educated, encouraged, or moved, unless it is thoroughly transformed, it will continue to reject and resist. Augustine, in his writings to Simplician, astutely notes that it is not within our power to make appealing or agreeable what is presented to us. Just as a sick person, despite being surrounded by people advocating for healthy, appealing food, will refuse it because it does not appeal to him, so too will an unregenerate mind reject the grace of God. It cannot be coerced into accepting divine grace, unlike a sick person who might be forced to eat unappealing food. Until our will and understanding are transformed by God's Spirit, we will not accept any beneficial counsel. Just as a sick person cannot tolerate or willingly accept food until healed, so too a human mind, unless it is converted from unbelief to faith and from impiety to godliness, as stated by the Council of Orange, will neither obey nor yield to the grace that calls and prompts it. Yet, the revered fathers of Trent contend otherwise.
45. But lest they appear to argue without scriptural support, they present two passages: one from the first chapter of Zechariah,
"Return to me, and I will return to you." They argue that this implies a role for the individual in justification, suggesting that the person must take some action. Jeremiah also states, "Convert us, O Lord, and we shall be converted," indicating that God's help is essential for conversion. Thus, they divide the process between God and man.
However, Augustine and many other fathers attribute the entire act of our justification solely to God.
Regarding the Zechariah passage, it can be interpreted in two ways.
First, as the command of the law, which alone does not prove that a man can convert without God's intervention. Augustine writes on this, "Lord, give what you command, and command what you will."
Another interpretation concerns the two internal movements in justification. One relates to reason, which needs not only to be instructed but also persuaded and compelled to submit to the Holy
Spirit's intent. The other movement involves the will, bending it to accept all that the Holy Spirit promises and offers. This faith is what justifies us and through which our sins are forgiven.
As these processes occur internally and invisibly within the mind, the prophet does not discuss them but rather the subsequent behaviors: once a person is justified, they begin to turn towards good works.
Thus, someone who previously lived a dissolute and wicked life now acts rightly and orderly, rejuvenated by grace and the Spirit, cooperating with God's power. This external transformation is what
Zechariah refers to when he says, "Return to me." God promises to bestow significant benefits in response, which is implied by "I will return to you." Previously, when He withheld benefits and allowed afflictions like captivities and other miseries, He seemed to turn away from them. Therefore, the prophet does not speak of internal justification but of the outward conversion to good deeds. But Jeremiah, in saying, "Convert us, Lord, and we shall be converted,"