The Biblical Foundations of Catholic Salvation
(Part 2)
Paul Newcombe
JUSTIFICATION DOES NOT DESTROY MAN’S FREE WILL
One of the principal perfections with which man is endowed is the faculty of free will. After his own existence, there is no truth he realizes more vividly in his inner consciousness than the possession of free will. Through this faculty man’s soul is enabled, according to its liking, to do what it pleases, act or not to act, decide in such or such a manner, to choose or not to choose. Without free will we should all move as mere machines. All things would be equal, since all things would be compulsory. In this condition it would be absurd to and unjust to punish vice and reward virtue. Accordingly, God would be unjust in rewarding some and punishing others. Such is the abyss into which all fall after a few steps if they deny the free will of the soul.[1]
Free will is the foundation of all man’s worship of God and all communication with Him. In His merciful designs God willed that “all men be saved and come to the knowledge of truth.” To help them fulfill His will and to acquire eternal happiness, He gives His grace to all without exception. In the bestowal of His heavenly assistance to man, God leaves him entirely free to receive or to reject it. Whilst God is ever ready to assist man to arrive at a wholesome decision, yet He will not overrule, dominate, or distort the will of man to deprive it of its freedom of choice between good and evil. Man, in cooperating with God’s grace, does not thereby lose his freedom of will. Under the action of His grace man retains all his power of freedom, and therefore, all the efforts he makes in the salvation of his soul are as an act organically one, affected equally by God’s grace and by his free cooperation. “Free-will,” as St. Augustine aptly remarks, “is not destroyed because it is assisted by grace; it is assisted because it has not been destroyed.”[2]
Moving along the old lines of his distaste for good works and for so-called self-righteousness, Martin Luther came to exaggerate the results of Original Sin with regard to doing what is good, and imagined that the Fall of our first parents obliterated the freedom of moral choice by giving rise to concupiscence and the movements of inordinate passion. The false conception he formed and the corruption of human nature by Original Sin and concupiscence led him on to the denial of all liberty on man’s part for doing what is good and to the adoption of the idea of “the imputation of the merits of Christ as a cloak to cover and hide all iniquity.” This conclusion of Luther should surprise none familiar with his teaching on justification by faith alone, which totally deprived human action of all moral character and mankind of all moral responsibility. In his estimation man’s will was totally depraved and, therefore, possessed no self-determining power.[3]
It is true that his earlier writings indicate the presence of free will in salvation, for example, in his tract On the freedom of the Christian man, written in October, 1520, he teaches that the Christian is “free lord of all and subject to none.” However, when we read his Commentary on Romans, the Resolutions on the Leipzig Disputation and the Assertio omnium articulorum we find his language is the very reverse of that used in his sermons and practical writings. These works are most outspoken in opposition to free will and lay the foundations for his later treatise entitled Slave Will in which he asserts:
“Man is like a horse. Does God leap into the saddle? The horse is obedient and accommodates itself to every movement of the rider and goes whither he wills it. Does God throw down the reigns? Then Satan leaps upon the back of the animal, which bends, goes, and submits to the spurs and caprices of its new rider. The will cannot choose its rider and cannot kick against the spur that pricks it. It must go on, and its very docility is a disobedience or a sin. The only struggle possible is between the two riders, who dispute the momentary possession of the steed, and then is fulfilled the saying of the Psalmist: ‘I am become like a beast of burden.’ Let the Christian, then, know that God foresees nothing contingently, but that He foresees, proposes and acts from His internal and immutable will. This is the thunderbolt that shatters and destroys free will. Hence it comes to pass that whatever happens, happens according to the irreversible decrees of God. Therefore, necessity, not free will, is the controlling principle of our conduct. God is the author of what is evil in us as well as of what is good, and, as He bestows happiness on those who merit it not, so also does He damn others who deserve not their fate.” (De Servo Arbitrio, in op. lat. 7, 113 seq.).
This parable summarizes the whole of Luther’s teaching on the vital and all-important subject of man’s free will. It expresses in the most deliberate manner his matured conviction on the question; and so sure is he of the soundness of his view that he declares it to be the very core and basis of religion. Surely all who are honest and fearless of consequences must admit in frankest terms that Luther’s teaching on the enslavement of the will, as expounded in his book, makes God the author of man’s evil thoughts and deeds and thus justifies the grossest violations of the moral law.[4]
In the Catholic perspective man’s free will always remain present in its ability to choose or reject God. The decision to embrace God is freely chosen whilst simultaneously the desire, decision and the ability to embrace God is a pure product of grace — freedom and grace are both fully intact. Moreover, the freedom to reject God and spurn His grace is also ever-present. This is the undeniable experience to all who carefully examine their own choices and decisions in earthly life. The Catholic Church describes the preservation of man’s free will and God’s grace in the following way:
Catechism of the Catholic Church, 1994 A.D.
“Justification establishes cooperation between God’s grace and man’s freedom. On man’s part it is expressed by the assent of faith to the word of God, which invites him to conversion and in the cooperation of charity with the prompting of the Holy Spirit who proceeds and preserves his assent.” [Section 1993].
Catholic Council of Trent, 1547 A.D.
“When God touches a man’s heart through the illumination of the Holy Spirit, man himself is not inactive while receiving that inspiration, since he could reject it; and yet, without God’s grace, he cannot by his own free will move himself toward justice in God’s sight.” [DS 1525].
Far from justification being some kind of Holy Spirit auto-pilot for good or evil, or indeed some kind of competition between grace and freedom, the Catholic Church has maintained the relationship between grace and freedom without compromising either.
JUSTIFICATION IS BY A LIVING FAITH THAT WORKS IN LOVE
The Catholic concept of a living and working faith is necessarily based upon several important principles:
PRINCIPLE 1:
We are not Justified by the Works of the Jewish Ceremonial Law
The Catholic Church is in full agreement with non-Catholic Christians that the Jewish ceremonial law constitutes outdated, outmoded rituals that have been superseded by a gospel of grace. This is made clear in both Catholic statements as well as biblical statements:
Catholic Council of Trent, 1547 A.D.
“If anyone says that man can be justified before God by his own works, whether done by his own natural powers or through the teaching of the law, without divine grace through Jesus Christ, let him be anathema.” [Catholic Council of Trent, Justification, 1547 A.D., canon 1].
“For no human being will be justified in his sight by WORKS OF THE LAW, since through the law comes knowledge of sin… 27 Then what becomes of our boasting? It is excluded. On what principle? On the principle of works? No, but on the principle of faith, for we hold that a man is JUSTIFIED BY FAITH apart from WORKS OF LAW.” (Romans 3:20, 27-28).
St. Paul’s use of the term “works of law” must now come under our attention. This term is critical to any study of justification due to the application it received by Martin Luther and the other reformers who followed his work. Unfortunately, Luther interpreted “works of law” as a reference to all works, a definition which engulfed the ceremonial works (e.g., kosher laws, Sabbath laws, priestly practices, Jewish circumcision, etc) as well as the moral works personified by the ten commandments. In short, Luther employed the term “works of law” to mean anything the Christian does. This, of course, has immediate implications to his view of St. Paul’s epistles. For example, when St. Paul says “man is justified by faith apart from works of law” (Rom 3:28) Luther interpreted this passage as a universal prohibition against any type of works being involved in our justification. Once every possible category of works is eliminated, faith, and therefore justification by faith alone, is all that remains. For Luther, this was his unavoidable conclusion.
What was Luther’s mistake? Essentially, he misunderstood the technical term “works of law”. Until the time of Luther, Christian and Jewish scholars were in agreement that the term “works of law” was an exclusive reference to the Jewish ceremonial observances. A recent book published by Yale University Press and written by world-renowned Jewish scholar and expert on St. Paul, Alan Segal, demonstrates clearly the Jewish understanding of St. Paul’s use of the term “works of the law”. Alan Segal, as Ingeborg Rennert Professor of Jewish Studies at Barnard College, is not here attempting to support either Catholic or Protestant traditions when he explains the meaning of this key phrase in Paul’s writings:
"In describing works of the law it occurs in contexts where the question of the ritual practice of the gentiles is concerned. Although works of the law is a direct translation of the Hebrew ma asay ha torah, Paul is not referring to torah (i.e. the moral law of God) but to the observance of Jewish ceremonial practices. Works of the law means the ceremonial torah—those special ordinances that separate Jews from gentiles. Works of the law are the material effects of the special laws of Judaism on the unity of Christian community. They are almost synonymous with dietary laws, holiday observances, purity, and circumcision".[5]
The Jewish use of the term “works of law” as a narrow reference to ceremonial observances contradicts the new meaning which Luther insisted upon. The historic Catholic perspective, however, maintained the original sense and therefore Romans 3:28 (and other similar verses) have continued to be interpreted as a simple reminder that Christian people are not justified by Jewish ceremonial observances. Christian people are no longer required to circumcise their children; to obey kosher dietary regulations; or follow the strict Jewish customs performed during the Jewish Sabbath. This was a most precipitous habit which the Jewish converts of Paul’s day were apt to misunderstand. It was essential for Paul to continuously draw a strong line between the Christian gospel and those ceremonial aspects of Judaism which were passing away. Is this also the case with regard to the moral law? Not at all, the moral law still continues and remains as a binding edict for Christian people to follow. Murder, adultery, thievery, and idolatry are grave moral sins according to Old and New Covenant statutes and are recognized as such by both Jew and Christian. In fact, if there is any trend to be observed, it would be Christ holding Christian people to an even higher standard of moral law in order to “be sons” of our “Father in heaven”:
You have heard that it was said, “You shall love your neighbor and hate your enemy.” But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven. (Matthew 6:43-45).
The New Testament is replete with similar statements which elevate the moral law of God as intrinsic to a right-standing before God. Luther’s insistence that St. Paul uses “works of law” as a blanket reference to both ceremonial and moral obligations runs contrary to the Jewish understanding of this term, as well as the biblical exhortations to maintain God’s moral laws and “work out your salvation” (Philippians 2:13). Outmoded Jewish ceremonial observances are identified by St. Paul (in Romans 3:28) as being superfluous to Christian salvation, yet moral law remains.
PRINCIPLE 2:
The New Testament Speaks of Several Kinds of Works
The bible often appears to both reject and exhort the performance of “works” with regard to Christian salvation. Is there a contradiction? Not at all. A careful distinction needs to be made between: (i) good works; (ii) works of the Jewish law; and (iii) works of the flesh. When we recognize that there are several categories of “works” in the New Testament it is possible to discern these passages correctly. As a basic rule of thumb, when scripture rejects “works” as intrinsic to salvation it is either referring to the works of the Jewish ceremonial law or the works of the flesh which are energized by unaided human effort. When the bible includes “works” as part of salvation it is speaking of good works which are energized by the Holy Spirit. Occasionally scripture will even mention both forms of works in the same passage:
For by grace you have been saved through faith; and this is not your own doing, it is the gift of God: NOT BECAUSE OF WORKS [i.e. works of Law or works of the flesh energized by unaided human effort], lest any man should boast. For we are his workmanship, created in Christ Jesus for GOOD WORKS [i.e. works energized by the Holy Spirit], which God prepared beforehand, that we should walk in them. (Ephesians 2:8-10).
He saved us, NOT BECAUSE OF DEEDS DONE BY US IN RIGHTEOUSNESS [i.e. works energized by unaided human effort], but in virtue of his own mercy, by the washing of regeneration and renewal in the Holy Spirit, which he poured out upon us richly through Jesus Christ our Savior, so that we might be justified by his grace and become heirs in hope of eternal life. The saying is sure. I desire you to insist on these things, so that those who have believed in God may be careful to apply themselves to GOOD DEEDS [i.e. works energized by the Holy Spirit]; these are excellent and profitable to men. …And let our people learn to apply themselves to GOOD DEEDS [i.e. works energized by the Holy Spirit], so as to help cases of urgent needs, and not to be unfruitful. (Titus 3:5-8, 14).
PRINCIPLE 3:
The Works of Charity Necessary For Justification Are PRECEDED By God’s Grace, ENERGIZED By God’s Grace and REWARDED By God’s Grace
The nature of our good works with God can be described as an artist who, while working on his masterpiece, enables his son to participate. The ten-year-old boy places his hand on top of his fathers’ hand as the paintbrush moves across the canvas. As the hours pass, Mona Lisa takes her form, her eyes, her famous smile. The boy takes delight and certainly considers himself to be his father’s co-worker. Even so, can this son-of-DaVinci be credited with the creation? Was he actually painting the portrait? No, his father did all the work. In fact, his Father worked even harder to enable his son to participate — to be his co-worker.
It is in a similar fashion that our heavenly Father performs good works through His children. But why does God need co-workers? Isn’t Jesus work upon the cross enough? Isn’t it finished and complete? Yes, it is enough, it is finished, and it is complete, but now it must be applied. God does not stoop down and elevate His children as co-workers because He can’t do the job on His own! Our heavenly Father enables us to work alongside Him in order to provide us with dignity as true children in His family. Real children get to work with their Father. This is the natural progression of all wholesome families here on earth. How much more is this the case within God’s family.
Furthermore, it must be stressed that in the Catholic perspective, these good works are preceded by God’s grace, energized by God’s grace and rewarded by God’s grace. Apart from the grace of God they simply would not exist:
Catholic Council of Trent, 1547 A.D.
“For since Christ Jesus Himself, as the head into the members and the vine into the branches, continually infuses strength into those justified, which strength always PRECEDES, ACCOMPANIES and FOLLOWS their good works, and without which they could not in any manner be pleasing and meritorious before God.” [Catholic Council of Trent, Justification, 1547 A.D., chapter 16].
Scripture, of course, expresses the same concept:
“Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling; FOR GOD IS AT WORK IN YOU, both TO WILL and TO WORK for his good pleasure.” (Philippians 2:12-13).
In St. Paul’s view, the whole of man’s cooperation with grace is itself a product of God’s grace; even the desire to perform good works is a result of grace. Without the help of grace these desires and actions would be utterly impossible. It is through these means that the Catholic Church has a system of justification that is by grace alone while still including the performance of good works. In this way, all the glory goes to God because “by the grace of God I am what I am”:
But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though IT WAS NOT I, BUT THE GRACE OF GOD WHICH IS WITH ME. (1 Corinthians 15:10).
Catholic theology, in conformity to St. Paul, always stresses that the works of charity necessary for justification are 100% the work of God’s grace.
PRINCIPLE 4:
Faith Must Have an Active Sense to It to Avoid Being a Dead Faith
The Catholic Church insists that genuine faith always works itself out through obedient love:
For in Christ Jesus neither circumcision nor un-circumcision is of any avail, but FAITH WORKING THROUGH LOVE. (Galatians 5:6).
Providing a story from my childhood (while possibly embarrassing for myself) may at this point be the easiest way to further explain the Catholic perspective. For eight years my family lived in rural countryside along the east coast of Australia. We were surrounded by a natural environment however the primary feature was the sandy freshwater lake that sent a river past our family home. My father owned a boat which we would use to go sailing on weekends. As a young boy who desired to be with dad I would often spend time with him on the boat, and at the end of each day I would help him “clean up”. My father would give me instructions to wipe down all the fiberglass surfaces and walkways on the deck with a cleaning cloth and a hose. For me, however, this was easier said than done. In my childish ways I had a lot of difficulty keeping my feet clean as I moved between the boat and the shoreline. The more I cleaned, the more muddy footprints appeared behind me. To and fro across the deck my sponge and hose would wander cleaning each panel until it was pure white. Behind me, barely noticed, a trail of footprints undid much of my hard work. A second sponge held by my father would follow me and clean up my mess. I was sincere, and my father was gracious, but quite often I would create more work than I completed. What should have taken us thirty minutes would end up lasting an hour.
Despite my ineffectiveness as a boat-cleaner my father was happy. Moreover, when we were finished, he would often reward me with some pocket money. I would effectively get paid for making him work harder! My father could have done this chore on his own. Alone he could have had the boat cleaned in less time. However, he invited his son to participate in his work and he rewarded me for my willingness and my sincere desire to help him. Similarly, our heavenly Father often operates in the same way toward His earthly children. Real children of God are enabled to perform good works with their heavenly Father despite our imperfections which often bring all kinds of setbacks to the works we perform. God could instantly perform all the good works necessary to make earth a pure paradise but that is not the purpose of our existence. Our Christian life is designed for one thing — to say yes to God, not just by mental ascent but by showing forth our “obedience of faith” through a life of good works. Moreover, even when it takes God twice as long to perform His good works through His children, He still rewards us. Why? Because by God’s grace we have just acted as a true family. Nothing glorifies God more than when his children make themselves available to do His work. This is the necessary “obedience of faith” where the works of our heavenly Father are continued through the lives of His children. It is notable that the first and last time St. Paul refers to faith in his letter to the Romans, he calls it the “obedience of faith” — this effectively provides the overall context of a faith defined by obedience in St. Paul’s description of justification:
Through whom we have received grace and apostleship to bring about the OBEDIENCE OF FAITH for the sake of his name among all the nations. (Romans 1:5).
But is now disclosed and through the prophetic writings is made known to all nations, according to the command of the eternal God, to bring about the OBEDIENCE OF FAITH. (Romans 16:26).
Moreover, James reminds us that saving faith is defined by good works, otherwise it is dead. Good works are the integral nature of an obedient faith:
So FAITH BY ITSELF, IF IT HAS NO WORKS, IS DEAD. But some one will say, “You have faith and I have works.” Show me your faith apart from your works, and I by my works will show you my faith. You believe that God is one; you do well. Even the demons believe—and shudder. Do you want to be shown, you shallow man, that FAITH APART FROM WORKS IS BARREN? Was not Abraham our father justified by works, when he offered his son Isaac upon the altar? You see that faith was active along with his works, and faith was completed by works. (James 2:17-22).
This biblical view is also the Catholic assessment of a living and saving faith that works in love. Works of the Jewish ceremonial law and works produced by unaided human effort are of no avail. God desires to know His children by way of a life that cooperates with His grace through an active faith. Only in this way can children of the world become children of heaven by recognizing Christ and becoming Christ-like. Justification and sanctification are not pried apart by scripture; instead they are necessarily fused together into the all-important “obedience of faith”.
Footnotes:
[1] O’Hare, Patrick. The Facts About Luther, Rockford: TAN Books and Publishers, 1987, p.256-257.
[2] Ibid, p.257-258.
[3] Ibid, p.258-259.
[4] Ibid, p.267-268.
[5] Siegal, Alan. Paul The Convert: The Apostolate and Apostasy of Saul the Pharisee, New Haven: Yale University Press, 1990, pp. 123.