By St. Alphonsus Liguori
§ III. Good works are necessary for salvation faith alone is not enough.
13. Luther seeks not only that there is some good action in unbelievers and sinners, but the same good works of the righteous are purely sins, or at least tainted by sin. Here are his words: “In omni opere bono justus peccat (1) . Opus bonum, optime factum, est mortale peccatum, secundum judicium Dei (2) . Justus in bono opere peccat mortaliter (3) ”. So Calvin said then: according to him, as regards Becan (4) , the works of the righteous are just pure evil. Oh God! This is where you stop the blindness of human understanding, when you lose the torch of faith! The Council of Trent condemned the blasphemy just Luther and Calvin (Session VI, canon 22 [35] ): " If quis in quolibet, bond venialiter operate justum saltem Dixerit peccare, aut, quod est intolerabilius, mortaliter, poena aeterna atque ideo mereri; tamtumque ob id non damnari, quia Deus non imputet operates ea ad damnationem: anathema sit. " [ Can. 25. If anyone says that the just sin in every good work at least a venial, or, what is more intolerable, deadly, and therefore deserves eternal punishment, and that just is not condemned, because God is not charged with such works condemnation, is anathema (Dz 835) ] . But, they say, we read in Isaiah: Et facti sumus . Ut omnes immundus us, pannus menstruatae et quasi omnes nostrae justitiae [All were unclean, and all our righteousness is as filthy dress, and we wilt like leaves all of us, and our iniquities like the wind drag us] (LXIV, 6). Cyril declares that is not spoken here of the works of the righteous, but of sins committed at that time the Hebrews. "Not how they could be sins to good works as God calls us to do them? Sic lux vestra coram hominibus Luceat. Ut vestra bona opera videant [so shine your light shine before men, that they may see your good works and glorify your Father which is in heaven] (Matth. V, 16). Far from being sins are certainly pleasing to the Lord, and necessary for our salvation. The Scriptures are very strict about this: Non omnis qui dicit mihi, Domine, Domine, intrabit caelorum in regnum, sed Patris mei qui facit voluntatem [ Not everyone who says Lord, Lord! Enter the kingdom of heaven, but he who does the will of my Father who is in heaven] (Matth. VII, 21). Make is the will of God, doing good works. If vis ad vitam ingredi, serva Mandata [If you would enter life, keep the commandments] (Matth. XIX, 17). condemning the reprobate will tell you the eternal judge: maledicti Discedite to me, & C. Why? Esurivi enim, et non mihi dedistis manducare; sitici, et non dedistis polum mihi, & c. [ Depart from me, ye cursed ... For I was hungry and you gave me food, I was thirsty and you gave me no drink, etc. ] (Matth. XXV, 35). Poenitentia [patientia?] vobis necessaria est . Ut Dei facientes voluntatem reportetis promissionem [For you have need of patience, that, fulfilling the will of God, may become the Promise] (Heb. X, 36). The apostle James also says: proderit Quid, fratres mei, if unions are habere fidem quis, opera autem non habeat? Numquid poterit fides will save eum? [What does it profit, my brethren, that one: I have faith but has no works? Can faith save him?] (James II, 14). Here established the need for the works, and the lack of faith for salvation, but will discuss this at greater length below.
(1) Luther. In Assert., Art. 31.
(2) Ibid., Art. 32.
(3) Ibid., Art. 36.
(4) Becan. Controversies Man., L. 1, c. 18 ex Calv. Inst, I. 2, c. 1, § . 9, & c.
14. Present sectarians the text of St. Paul (Ad Tim. III, 5 ad 7), says: Non ex operibus justitiae, quae fecimus us, sed secundum suam fecit misericordiam saved us, per lavacrum regenerationis-Sancti Spiritus et Renovationis, quem effudit abound in us, per Jesum nostrum Cristum Salvatorem thy justificatio ipsius gratia , haeredes simus SPEM vitae secundum eternae . [ not by works of righteousness which we have done, but by his mercy he saved us by the washing of regeneration and renewing of the Holy Spirit, poured out on us abundantly through Jesus Christ our Savior, so that being justified by his grace, we are heirs, as our hope of eternal life] . Accordingly, they say, all our works, even of justice are ineffective to save us and all our hope for grace and salvation in Jesus Christ must be encrypted, we got them on their merits. not leave unanswered for this position should make some distinctions. The credit can be condign , and congruo . remunerative The first imposes a duty of justice, and the other is just pure convenience, it is based solely the liberality of gainful employment. However, for the merit of man about God is justice, requiérese, act the part of the work is good in itself, from the agent is in a state of grace from God and he has promised to reward for God may well, in respect of the sovereign Lord require of man all kinds of services without any reward, it is therefore necessary for there to be an obligation of justice, previously mediate free promise of God, which constituted free debtor promised reward, and for this reason Paul could say that justice will was due to eternal life by virtue of their good works: Bonum certavi event; eursum consummavi, fidem servavi; in Reliques repository justitiae est mihi corona, quam mihi reddet justus Dominus in illa die Jude [I have fought the good fight, I have finished my course, I have kept the faith. Already prepared the crown of justice, grant me that day the Lord, just judge ...] (II Tim. IV, 7 and 8) . What he did say Augustine (1) : " Debitorem Ipse is fecit Dominus, non Accipe, sed promittendo. Non dicimus ei: Redd accepisti quod, sed, quod redde promisisti " [" The Lord did not receive debtor, but promising. returns do not tell him what you got, but what you promised rewards "] .
(1) S. Aug. In Psalm. 83.
15. Here's what the Catholic Church teaches: No one can merit condign , but only Congruous , sanctifying grace today. therefore nothing is more false than the slander of Melancthon, who accuses us the Apology of the Augsburg Confession (p. 137), to believe that we deserve for our deeds the justification. stated the Council of Trent (Sess. VI, c. 8 ) , and so we all believe that sinners are justified freely by God, and that none of the works preceding justification, may deserve . But the council itself says that although man may not deserve justified de condigno la perseverancia final, puede sin embargo merecer de condigno , por las buenas obras que hace en virtud de la gracia divina y de los méritos de Jesucristo, el aumento de la gracia y la vida eterna; y anatemiza a quien esto negare (sess. VI, c. 32): “ Si quis dixerit, hominis justificati bona opera ita esse dona Dei, .ut non sint etiam bona ipsius justificati merita; aut ipsum justificatum bonis operibus, quae ab eo per Dei gratiam, et per Jesu Christi meritum, cujus vivum membrum est, fiunt, non vere mereri augmentum gratiae, vitam aeternam, et ipsius vitae aeternae (if tamen in gratia decesserit) consecutionem, atque etiam gloriae Augmentum: anathema sit. " [ Can. 32. If anyone says that the good works of man justified so are gifts from God, who are not also well deserving of it justified, or the latter for the good works done in God and the merit of Jesus Christ, who is living member, does not really deserve the increase of grace, eternal life and the attainment of eternal life itself (provided, however, that die in grace), and also the increase of glory, let him be accursed (Dz 842 ) ] . Then receive from God as is given to us by His mercy and the merits of Jesus Christ, but God has commanded in His goodness, that good works so according under grace can merit eternal life , due to the free promise that has made the data found good. Here as explained the council said in the same place (v. 19): " Justificatis, sive acceptam conservaverint gratiam, sive amissam recuperaverint, by proposing est vita aeterna, et tanquam gratia Dei per filiis promiss Jesum Christum, et tanquam ex ipsius Dei merces promissione Meritis ipsorum reddenda. " [ So men thus justified, now perpetually maintain the grace received, now it has recovered the lost, must bring them before the words of the Apostle: abound in every good work, knowing that your toil is not vain in the Lord (1 Cor 15,58), because God is not unjust to forget your work and love he showed in his name (Heb. 6.10); and: not miss your confidence, which has great reward ( Heb 10.35) . And therefore, which work well until the end (Mt 10.22) and waiting on God, proponérseles has eternal life not only as a grace mercifully promised by Jesus Christ to children of God, but "in return" as the promise of God is to be faithful to their good works and merits (Canon 26 and 32) (Dz 809 ) ] . Replicate the heretics saying, then the man who is saved can boast to have achieved it by their works. No, says the council at the same place: " Licet bonis operibus merces tribuatur ... absit tamen, you christianus in SEIPS confidat vel, vel glorietur, et non in Domino, cujus est erga homines so beautiful. Ut Velit esse merita eorum, quae sunt ipsius dona. " [ But neither has omitted another point, that while both are given in Holy Scripture to good works, that Christ promises that he shall give a glass of cold water to one of its smallest, must not lack its reward (Mt 10, 42), and the Apostle testifies that we are now is a slight momentary affliction, work in us an eternal weight of glory beyond all (2 Cor 4.17); far, however, the Christian man to trust or glorying in himself and not the Lord, whose kindness towards all men is so great that you are deserving of them are gifts from Him (Dz 810)] .
16. cease, then, the opponents throw in his face, following the example of the Calvinists, that we injury to the mercy of God and the merits of Jesus Christ, attributing to the business of our salvation. say that our good works are not done except by l a grace that God communicates to us through the merits of Jesus Christ, and accordingly all our merits are gifts from God and if God gives us the glory reward of our deeds, not because it is required, but because (to excite us to serve, and to aspire to greater certainty of eternal life, if you are faithful) wanted out of pure goodness insists r free his promise to give eternal life to serve him. Thus, what what can we boast when everything given to us comes from God's mercy and the merits of Jesus Christ that we communicated?
17. May glory be given in the next life to good works as a reward in justice, states very clearly what the Scripture calls the glory, reward, debt, crown of justice and agreed wage: Unusquisque mercedem recipiet secundum suum Laborem [Every man shall receive his reward according to his work] (I Cor. III, 8). Ei, qui operatur, non imputatur secumdum merces gratiam, sed secundum debitum [However, the non-working wage is computed as grace but as debt] (Rom. IV, 4). Note the words sed secundum debitum [but of debt] - est mihi corona justitiae repository, reddet quam mihi Dominus [Ya ready me the crown of justice, I grant that day the Lord] (II Tim. IV, 8). Convention operariisex penny autem facta cum day [Agreed with them for a penny a day, he sent them into his vineyard] (Matth. XX, 2). habeamini your dignity in regno Dei, et pro quo patimini [This is just proof of God's trial, which will be judged worthy of the kingdom of God, which you are suffering] (II Thesal. I, 5). Quia super Pauca fuisti fidelis, supra fined constituam, intra in gaudium Tui Domini [... You have been faithful in little, will set you over much, enter into the joy of your master] (Matth. XXV, 21). Beatus vir qui suffert tentationem probatus quoniam cum fuerit, quam repromisit accipiet crown me Deus diligentibus is [Blessed is the man who perseveres under trial, because, tested, will receive the crown of life that God promised the love you] (James I, 12). all these passages clearly indicate that the merit of the righteous man is justice and condign .
18. was confirmed this with the authority of parents. We read in St. Cyprian (1) : " Justitiae opus est .... Ut merita nostra accipiant mercedem ..." . St. John Chrysostom says (the passage is long, abbreviate it retains the expression): "Nunquam profecto, cum Deus justus sit, hic bonds cruciatibus affici sineret, if in future saecula non pro Meritis mercedem parasset (2) . " Augustine teaches (3) : " Non est injustus Deus, qui justus fraudet justitiae Mercede, " and elsewhere (4) : "Nullane justorum sunt merita? Plane sunt, sed. Ut justifierent, merita non fuerunt, " because they were not just on merit but by God's grace. also says elsewhere: "Cum coronata merita nostra, coronata quid aliud, quam sua donut?". 's parents Council of Orange declared (canon 18): " Debetur merces bonis operibus if Fiant, sed gratia Dei, quae non debetur, praecedit. Ut Fiant." [ That is prevented by any merit grace. It should reward good deeds, if done, but grace which is not due to be made above ] . In conclusion all our merits depend on the help of grace, without which we can not have them, and the reward of salvation due to our good work is founded on the promise that God has made us free by the merits of Jesus Christ.
(1) S. Cypr., Of Eccl Unit.
(2) S. Joan. Chrys., Tom. 5, l. 1, Prov
(3) S. Aug., lib. of Nat Et Great., c.2
(4) Ibid., epist. 105.
19. FIRST OBJECTION. - Objetásenos what St. Paul says (Rom. VI, 23): Gratia autem Dei vita aeterna in Christo Jesu Domino nostro [but the gift of God is eternal life in our Lord Jesus Christ] . Then, they say, eternal life is a gift of God's mercy, not the due reward of our good works. Eternal life is attributed to divine mercy just because God in his mercy has promised good works, and rightly called St. Paul to life eternal grace, for God's grace was established by the debtor of life eternal to those who does good.
20. SECOND OBJECTION. - inheritance is also called eternal life Scienter quod a Domino accipietis retributionem haereditatis [taking into account that the Lord ye shall receive the inheritance as your reward] (Coloss. III 24). inheritance, they say, is not due to the Christians by merit in the concept of God's children, but only because of free adoption. Here's how you understand this: glory is given to children only by inheritance, but adults are given both as inheritance, because because they are foster children and as a reward for their works, as God promised them this legacy, if you look at the law: for so it is both a gift and a compensation due to their merits. This is what the apostle saying: A Domino accipietis retributionem haereditatis.
21. THIRD OBJECTION. - Want the Lord that even observing the precepts, we consider as useless servants (Luke XVII, 10): Sic et vos, cum feceritis Praecepta quae omnia sunt vobis, dicite: useless services sumus: quod facere debuimus fecimus . [So likewise ye, when ye do these things that are commanded you, say: We are unprofitable servants, we had to do, so we did] . If they are useless servants, how can we earn by works of eternal life? Nothing deserve for our deeds in themselves considered without grace, but her way of justice deserve eternal life under God's promise to those who do good.
22. FOURTH OBJECTION .- It is said that our works are due to God, because of obedience to our sovereign Lord and therefore can not merit eternal life by way of justice. To this we reply, that God for his goodness, and without regard to the other titles, under which could require us all our duties, he wanted to engage the promise of our good works give glory for reward. But, they retort: \u200b\u200bif good work is all God, what reward is eligible? While good work is all God, it's not totally, as well as another point, is all of us but not completely, because God works with us and we with God, and this cooperation from our Lord deigned to promise the reward of eternal life.
23. FIFTH OBJECTION .- It is said that an action may even deserve the glory, it is necessary that between them have a fair share, but what proportion may be between our actions and eternal life? Non sunt hujus temporis ad corollary futuram passiones gloriam, quae in nobis revelabitur [ .. the sufferings of this present time are nothing compared with the glory to be revealed us ] (Rom. VIII, 18). Certainly our action itself, without being perfected by grace, not worthy of glory but improved with the help of God, is worthy of eternal life by virtue of the promise, and so are between the same proportion, so that, according to the testimony of the apostle (II Cor. IV, 17): momentaneum hoc nostrae et tribulationis mild ... Aeternum gloriae pondus operatur in nobis [ For the slight momentary affliction is preparing for us an peso eterno de gloria incalculable] .
24. SEXTA OBJECIÓN. - Oponen lo que dice san Pablo (Ad Ephs. II, 8 et 9): Gratia enim estis salvati per fidem, et hoc non ex vobis; Dei enim donum est, et non ex operibus, .ut en quis glorietur [ Pues de gracia habéis sido salvados por la fe, y esto no os viene de vosotros, es don de Dios; no viene de las obras, para que nadie se gloríe] . He aquí como la gracia nos salva por la fe que tenemos en Jesucristo. But in this place the apostle speaks of eternal life, but of grace, which certainly can not be earned by works, rather than, as is already established, it pleased God that we can acquire the virtue and the glory promise to observe the precepts. They call saying, then if our works are necessary for salvation, are insufficient for this purpose alone merits of Jesus Christ. This is indeed not enough: our works are also necessary, since the benefit of Jesus has been giving us the strength to make good on his merit by our works. And in this we can not boast, for the power that we have merit heaven, comes all the merits of Jesus Christ and in this sense belongs all the glory. To bear fruit so that when the stems of the vine, all glory is this that gives the suco to produce it, so when the righteous eternal life, not glory in their works but in God's grace that by the merits of Jesus Christ gives strength to deserve it. But thanks to the comforting doctrine of the innovators, we are deprived of almost all means of salvation, for assuming that our works for nothing come the salvation, and God does everything, and good and evil, not need it now or morals, or good arrangements to receive the sacraments, or prayer, medium as recommended in all Scripture. The most pernicious doctrine could invent dem 27. Onium likely to lead souls to hell!
25. Let the second point stated at the beginning of this paragraph, namely, whether faith alone is enough to save , as intended by Luther and Calvin, who did not support the eternal salvation rather than on the sole anchor of faith; and therefore were not paid and the laws, or punishments, or virtue, or prayers, or the sacraments, and admitted as permitted all kinds of actions and sins. They said that the faith by which we firmly believe that God will save us under merits of Jesus Christ and the promises he has made, without our works alone sufficient to achieve God's salvation and that faith was called trust, since it is a hope based on promises of Christ. rested their erroneous dogma in the following passages of Scripture: Qui credit in Filium, habet vitam aeternam [... so that whoever believes in Him have eternal life] (Joan. III, 15? ). . Ut sit ipse justus, et justificans eum qui est ex fide Jesu Christi […para ser justo y justificador del que cree en Jesús] (Rom. III, 26). In hoc omnis qui credit justificatur [... (la justificación) la obtiene por él todo el que cree] (Act. XIII, 39). Omnis qui credit in illum non confundetur [Everyone who believes in him should not be confused] (Rom. x, 11). Justus ex Fide Vivit [the just shall live by faith] (Gal. III, 11). Justitia Dei per fidem Jesu Christi, in omnes, et super omnes qui in eum credunt [... righteousness of God through faith in Jesus Christ for all who believe ...] (Rom. III, 22).
26. But if faith alone is enough to save, how can the Scriptures themselves declare that it is no faith without works? Qui proderit, fratres mei, if unions are habere fidem quis, opera autem non habeat? Poterit Numquid fides will save eum ? [What does it profit, my brethren, someone says: 'I have faith', if it hath not works? Can his faith save him?] (James II, 14 ). The apostle gives the reason for this at once (v. 17) saying Sic et fides, if non habeat opera, mortuary est in semetipsa [so faith, if it hath not works, is dead ] . Luther says that is not canonical this letter of St. James, but we should not believe Luther, but to the authority of the Church, which has placed it in the catalog of standard works. Moreover, there are a thousand other places in Holy Scripture that teach failure of faith to save us, and the need to meet the requirements. St. Paul says (I Cor. XIII, 2): habuero omnem fidem Et si ... charitatem autem non habuero, nihil sum [though I have all faith ... if I have not charity, I am nothing] . Jesus Christ gives this command to his disciples: Euntes ergo, omnes gentes docete ... teachers that Mandavi quaecumque vobis omnia servare [ Go therefore and make disciples of all people ... teaching them to obey everything I have commanded you ] (Matth. XXVIII, 19 et 20); and on another occasion had said the young man of the Gospel: If vitad vis ingredi ad , serva Mandata [If you would enter life, keep the commandments] (Matth. XIX, 17). There are a multitude of similar texts. After the allegations by sectarian faith must be understood that, according to Paul, works by charity: Nam in Christo Jesu circumcisio neque aliquid valet neque praeputium, sed fides quae per charitatem operatur [ Because being in Christ Jesus neither circumcision nor uncircumcision is effective, but faith working through love ] (Gal V, 6). So says St. Augustine (1) : " Fides sine charitate potest quidem esse, sed non Prodesse." qe So when the Scripture says that faith saves, it must be understood in the living faith of the one that saved by means of good works, which are the vital operations of faith, otherwise, if they missing is a proof that faith is dead, and if it is can not give life. The same two Lutherans, such as Lomer, Gerardo, doctors of Strasbourg, and the testimony of an author (2) , most of those are separated on the day of his teacher, confessing that faith alone not sufficient for salvation. Bossuet also refers (3) the Lutherans at Wittenberg University said in his confession addressed to the Council of Trent, "that good works must necessarily be practiced, and that God's gratuitous goodness deserve their bodily and spiritual rewards. "
(1) S. Aug., l. 15, Trin., C. 18.
(2) Pichler., Theol. Controversy., Part. Post., Art. 6.
(3) Boss., Hist. Des Variat., l. 8, n. 30.
27. En fin, el concilio de Trento en la sesión VI estableció los dos cánones siguientes (19 y 20): “ Si quis dixerit nihil praeceptum esse in Evangelio praeter fidem, cetera esse indifferentia, neque praecepta, neque prohibita, sed libera; aut decem praecepta, nihil perlinere ad Christianos: anathema sit” [Can. 19. Si alguno dijere que nada está mandado en el Evangelio fuera de la fe, y que lo demás es indiferente, ni mandado, nor prohibited, but free, or that the Ten Commandments have nothing to do with Christians, let him be accursed (Dz 829)] - "If justificatum quis hominem, et quantumlibet perfectum, Dixerit non Tenerife mandatorum observatiom ad Dei et Ecclesiae, sed tantum ad credendum, quasi vero sit Evangelium vitae promissio absolute bare aeternae, sine conditione observationis mandatorum: anathema sit. " [Can. 20. If anyone says that man is justified and how perfect you want, is not required to keep the commandments of God and the Church, but only to believe, as indeed the gospel was simple and absolute promise of eternal life without the condition of observing the commandments, let him be accursed (Dz 830)].
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