Catholicity

SALVATION THROUGH FAITH AND WORKS

By your stubbornness and impenitent heart, you are storing up wrath for yourself on the day of wrath
and revelation of the just judgment of God, who will repay everyone according to his works: eternal life to those who seek glory, honor, and immortality through perseverance in good works, but wrath and fury to those who selfishly disobey the truth and obey wickedness.
Romans 2, 5-8

Therefore, since we have been justified by faith,
we have peace with God through our Lord Jesus Christ.
Romans 5, 1

Was not Abraham our father justified by works
when he had offered his son Isaac up to God on the altar?
James 2, 21

My Explications of the Patristic Texts

Ignatius of Antioch (c. A.D. 110)
To Polycarp, 1

“Now I beseech thee, by the grace with which thou art clothed, to add [speed] to thy course, and that thou ever pray for all men that they may be saved and that thou demand things which are befitting, with all assiduity both of the flesh and spirit. Be studious of unity, than which nothing is more precious. Bear with all men, even as our Lord beareth with thee. Show patience with all men in love, as [indeed] thou doest. Be steadfast in prayer. Ask for more understanding than that which thou [already] hast. Be watchful, as possessing a spirit which sleepeth not. Speak with every man according to the will of God. Bear the infirmities of all men as a perfect athlete; for where the labor is great, the gain is also great.”

St. Ignatius appears to provide spiritual guidance and encouragement, emphasizing virtues that align with a life of faith and community. Here’s a closer examination of its themes: Urgency in faith, unity and community, patience and tolerance, steadfastness and prayer, seeking understanding, vigilance, God’s will in communication, and bearing infirmities.

The opening line implores individuals to hasten their spiritual journey and to actively pray for the salvation of others. This emphasizes the importance of intercession and the communal aspect of faith—caring for the spiritual well-being of all people. The instruction to be “studious of unity” suggests that harmony within the community is of utmost importance. It implies that unity should be prioritized above all, as it leads to a stronger, more resilient faith community.

Further, Ignatius encourages bearing with others, mirroring how the Lord shows patience. This highlights the need for compassion and understanding in our interactions, reminding readers that everyone has their struggles and shortcomings. Being “steadfast in prayer” speaks to the necessity of consistency in one’s spiritual practices. It suggests that regular communication with God is vital for personal growth and for the welfare of the community.

The exhortation to ask for greater understanding indicates that spiritual growth is an ongoing process. It encourages humility in recognizing that there is always more to learn and understand. Being “watchful” implies the need for awareness and attentiveness in one’s spiritual life, akin to staying awake and alert in a world full of distractions.

Finally, speaking with others “according to the will of God” suggests that our words should reflect divine principles and serve a higher purpose rather than simply expressing our own desires. The analogy of being a “perfect athlete” relates the effort required in spiritual and communal life to that of an athlete in training. It suggests that enduring challenges and helping others bear their burdens can lead to significant spiritual rewards.

Overall, the text embodies a call to active faith, emphasizing prayer, patience, unity, and personal growth while engaging with others. It reflects a deep understanding of the interconnectedness of spiritual wellness and community support.

Justin Martyr (A.D. 155)
First Apology, 6

“We have learned from the prophets, and we hold it to be true, that punishments, and chastisements, and good rewards, are rendered according to the merit of each man’s actions. Since if it be not so, but all things happen by fate, neither is anything at all in our own power…But this we assert is inevitable fate, that they who choose the good have worthy rewards, and they who choose the opposite have their merited awards. For not like other things, as trees and quadrupeds, which cannot act by choice, did God make man: for neither would he be worthy of reward or praise did he not of himself choose the good, but were created for this end; nor, if he were evil, would he be worthy of punishment, not being evil of himself, but being able to be nothing else than what he was made.”

St. Justin presents a philosophical and theological perspective on the concepts of free will, morality, and divine justice. It asserts that human beings have the ability to choose between good and evil, and this capacity for choice is fundamental to their moral standing and the rewards or punishments they receive.

The author emphasizes that humans are not like trees or animals, which act purely on instinct or nature. Instead, humans possess the ability to make choices. This ability to choose distinguishes humans and forms the basis for moral accountability. If humans were not capable of making choices, they could not be held responsible for their actions. There is a clear assertion that rewards and punishments are distributed according to individual actions and choices. This implies a system of justice that is not arbitrary or predetermined by fate. Rather, it operates on the principle that good deeds lead to good outcomes while bad deeds result in negative consequences.

Justin Martyr acknowledges the existence of fate but reinterprets it. It suggests that true fate involves the outcomes of one’s choices rather than a predetermined path that excludes individual agency. This reflects a belief in a purposeful divine order where individuals have the power to influence their destinies through their choices. Indeed, he argues that for a person to be deemed worthy of reward or punishment, they must have the freedom to choose their actions. If someone were created without the capability to choose, their moral status would be compromised; they could neither deserve praise for good actions nor blame for evil actions.

In essence, the text advocates a view that combines free will with moral responsibility, arguing that individuals are judged based on the choices they make, leading to either rewards or punishments. It poses a framework for understanding justice and morality that centers on human agency and ethical decision-making.

Theophilus of Antioch (A.D. 181)
o Autolycus, I:14

“But do you also, if you please, give reverential attention to the prophetic Scriptures, and they will make your way plainer for escaping the eternal punishments and obtaining the eternal prizes of God. For He who gave the mouth for speech, and formed the ear to hear, and made the eye to see, will examine all things, and will judge righteous judgment, rendering merited awards to each. To those who by patient continuance in well-doing seek immortality, He will give life everlasting, joy, peace, rest, and abundance of good things, which neither hath eye seen, nor ear heard, nor hath it entered into the heart of man to conceive. But to the unbelieving and despisers, who obey not the truth, but are obedient to unrighteousness, when they shall have been filled with adulteries and fornications, and filthiness, and covetousness, and unlawful idolatries, there shall be anger and wrath, tribulation and anguish, and at the last everlasting fire shall possess such men. Since you said, “Show me thy God,” this is my God, and I counsel you to fear Him and to trust Him.”

This text presents a moral and spiritual exhortation regarding the importance of scriptural guidance and the eventual judgment of individuals based on their actions and beliefs. The speaker emphasizes the comfort and clarity that can be found in the prophetic Scriptures, suggesting that they illuminate the path to salvation and eternal rewards from God.

St. Theophilus begins by urging readers to pay close attention to prophetic Scriptures. This serves as a reminder that these writings can provide wisdom and direction in avoiding eternal punishment and attaining divine rewards. He underscores God’s role as the creator of human faculties—speech, hearing, and sight—implying that He is fully aware of human actions and intentions. The mention of righteous judgment indicates that God will assess individuals fairly, rewarding those who live according to His will. Those who persist in doing good and seek immortality are promised significant rewards: everlasting life, joy, peace, rest, and abundance. The description of these rewards as beyond human comprehension highlights their magnificence and the hope they bring to believers.

The passage shifts to a dire warning for those who do not believe or who engage in sinful behaviors, such as adultery, fornication, and idolatry. It paints a vivid picture of the repercussions they face—anger, tribulation, and ultimately everlasting destruction. This contrast serves to underscore the seriousness of moral choices. Theophilus concludes by addressing a challenge or inquiry about God, affirming their belief in Him, and encouraging others to respect and have faith in God’s authority and goodness.

Overall, the text strongly advocates for a life of righteousness and faithfulness, warning against the consequences of disbelief and immorality while highlighting the promise of divine rewards for those who seek to live according to God’s teachings.

Clement of Alexandria (A.D. 202)
The Stromata, 6:14

“‘And other sheep there are also,’ saith the Lord, ‘which are not of this fold ‘–deemed worthy of another fold and mansion, in proportion to their faith. ‘But My sheep hear My voice,’ understanding gnostically the commandments. And this is to be taken in a magnanimous and worthy acceptation, along with also the recompense and accompaniment of works. So that when we hear, ‘Thy faith hath saved thee, we do not understand Him to say absolutely that those who have believed in any way whatever shall be saved unless also works follow. But it was to the Jews alone that He spoke this utterance, who kept the law and lived blamelessly, who wanted only faith in the Lord. No one, then, can be a believer and at the same time be licentious; but though he quit the flesh, he must put off the passions, so as to be capable of reaching his own mansion.”

St. Clement delves into themes of faith, works, and the nature of belief within a spiritual context. Here’s a breakdown of his key points: Diversity of the faithful, understanding gnostically, faith and works, Jews and righteous living, faithful as opposed to being licentious, and reaching one’s mansion.

The mention of “other sheep” indicates that there are individuals outside the immediate community of believers (the “fold”) who are still recognized as worthy by the Lord. This reflects an inclusive perspective on faith, where different groups can find their own path to divinity based on their sincere beliefs. The reference to understanding the commandments “gnostically” suggests a deeper, mystical comprehension of spiritual teachings. It indicates that true followers perceive the essence and deeper meanings behind the laws beyond mere literal interpretations.

The author emphasizes that faith alone is insufficient for salvation. He argues against a simplistic view that merely believing without corresponding actions (works) is enough. The phrase “Thy faith hath saved thee” is interpreted specifically in the context of those who have led righteous lives, suggesting a balance between faith and the moral integrity demonstrated through actions. The reference to Jews who lived blamelessly and adhered to the law illustrates a historical context where faith was cultivated within a framework of strict adherence to moral and legal codes. It implies that their faith was coupled with a strong commitment to living a righteous life.

Clement asserts that true believers cannot also embrace a life of moral laxity or licentiousness. Genuine belief necessitates a transformation of character and a rejection of base passions, signaling that reaching spiritual fulfillment requires discipline. The idea of reaching one’s “mansion” symbolizes achieving a state of spiritual fulfillment or divine reward. This requires not just faith but a holistic approach to living that aligns with spiritual principles.

In short, the text advocates for a nuanced understanding of faith that involves personal responsibility and moral conduct, underscoring the harmonious interaction between belief and ethical living in the spiritual journey.

Hippolytus (A.D. 235)
Against Plato, 3

“He, in administering the righteous judgment of the Father to all, assigns to each what is righteous according to his works….the justification will be seen in the awarding to each that which is just; since to those who have done well shall be assigned righteously eternal bliss, and to the lovers of iniquity shall be given eternal punishment. And the fire which is un-quenchable and without end awaits these latter, and a certain fiery worm which dieth not…But the righteous will remember only the righteous deeds by which they reached the heavenly kingdom, in which there is neither sleep, nor pain, nor corruption.”

St. Hippolytus presents a theological perspective on divine judgment and the consequences of human actions. It highlights the idea of a just moral order where individuals are rewarded or punished based on their deeds in life. The opening statement emphasizes that a higher authority, referred to as the Father, administers judgment fairly to everyone. This indicates a belief in a moral universe governed by a righteous power.

The author asserts that individuals will receive what is just based on their actions. This principle suggests a retributive justice system where good deeds are rewarded and wrongdoings are punished. The distinction between the fates of the righteous and the wicked is stark. Those who have “done well” are promised eternal bliss, symbolizing a state of happiness and fulfillment, while those who indulge in wrongdoing face eternal punishment. This contrast serves to motivate ethical behavior and adherence to moral values.

The description of “unquenchable fire” and the “fiery worm” that does not die evokes vivid imagery of suffering for the wicked. This imagery is often used in religious contexts to underscore the seriousness of divine judgment and to instill a sense of fear or urgency regarding moral choices. For the righteous, the text conveys that their focus will be on their virtuous actions leading to the heavenly kingdom. This suggests that remembrance and reflection on good deeds offer a form of peace and fulfillment in the afterlife, highlighting the importance of living a virtuous life. The description of the heavenly kingdom as devoid of “sleep, pain, nor corruption” paints a picture of an ideal existence free from the sufferings and imperfections of earthly life. This reinforces the text’s overall theme of hope and reward for those who live righteously.

In summary, the text underscores a moral framework that emphasizes accountability, the consequences of one’s actions, and the hope of eternal reward for those who lead virtuous lives.

Cyprian of Carthage (A.D. 251)
On the Unity of the Church, 16

“For both to prophesy and to cast out devils, and to do great acts upon the earth is certainly a sublime and an admirable thing, but one does not attain the kingdom of heaven although he is found in all these things unless he walks in the observance of the right and just way. The Lord denounces and says, ‘Many shall say to me in that day, Lord, Lord, have we not prophesied in Thy name, and in Thy name have cast out devils, and in Thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.’ There is need of righteousness that one may deserve well of God the Judge; we must obey His precepts and warnings, that our merits may receive their reward.”

St. Cyprian discusses the relationship between miraculous acts—such as prophesying, casting out devils, and performing great deeds—and the attainment of the kingdom of heaven. It emphasizes that engaging in these extraordinary actions is impressive and admirable but not sufficient for salvation or acceptance by God. He references a teaching of Jesus, where people claim to have performed remarkable works in His name, only to be met with His rejection. This indicates that merely performing miracles or good deeds does not guarantee a relationship with God or entry into heaven. Instead, what is required is a sincere commitment to righteousness and living in accordance with God’s commands.

The key message here is about the importance of a genuine, righteous life over the superficiality of good deeds done for self-glory or without true faith. It stresses that one must adhere to God’s precepts and live justly to earn God’s favor and rewards. In essence, the text calls believers to focus not just on outward displays of faith but on the inner moral and ethical alignment with God’s teachings.

Cyril of Jerusalem (A.D. 350)
Catechetical Lectures, 15:26

“Terrible in good truth is the judgment, and terrible the things announced. The kingdom of heaven is set before us, and everlasting fire is prepared. How, then, someone will say, are we to escape the fire? And how to enter into the kingdom? I was hungered, He says, and ye gave Me meat. Learn hence the way; there is here no need for allegory but to fulfill what is said. I was hungered, and ye gave Me meat; I was thirsty, and ye gave Me drink; I was a stranger, and ye took Me in; naked, and ye clothed Me; I was sick, and ye visited Me; I was in prison, and ye came unto Me. These things if thou do, thou shall reign together with Him; but if thou do them not, thou shalt be condemned. At once, then begin to do these works, and abide in the faith; lest, like the foolish virgins, tarrying to buy oil, thou be shut out.”

The text reflects on the stark realities of judgment and the consequences of one’s actions, emphasizing the fundamental tenets of compassion and service as pathways to salvation. It frames the kingdom of heaven as a goal, juxtaposed with the looming threat of eternal damnation represented by “everlasting fire.” This duality serves as a powerful motivator for moral behavior and illustrates the gravity of choices made during one’s life.

St. Cyril highlights specific acts of kindness—feeding the hungry, giving drink to the thirsty, offering shelter to strangers, providing clothing to the naked, visiting the sick, and reaching out to imprisoned individuals. These actions are presented not only as moral imperatives but also as direct service to Christ, suggesting that one’s treatment of others is inherently linked to one’s relationship with the divine.

By stating, “these things if thou do, thou shall reign together with Him,” the author reinforces the idea that fulfilling these acts is essential for entering the kingdom of heaven. He emphasizes that faith alone is insufficient without accompanying actions. Neglecting these responsibilities leads to condemnation, reinforcing the notion that faith must manifest in tangible ways through good deeds.

Furthermore, the admonition about the foolish virgins serves as a cautionary tale. It warns against procrastination or complacency in spiritual and moral duties, urging immediate action to live by these principles. In essence, the text calls for an active, compassionate faith that prioritizes love and service towards others as the means to achieve salvation and avoid judgment.

Hilary of Poitiers (A.D. 365)
Commentary on the Psalms, 130/131:1

“‘O Lord, my heart is not exalted, neither have mine eyes been lifted up.’ This Psalm, a short one that demands an analytical rather than a homiletical treatment, teaches us the lesson of humility and meekness. Now, as we have in a great number of other places spoken about humility, there is no need to repeat the same things here. Of course, we are bound to bear in mind how great our faith stands of humility when we hear the Prophet thus speaking of it as equivalent to the performance of the highest works: O Lord, my heart is not exalted. For a troubled heart is the noblest sacrifice in the eyes of God. The heart, therefore, must not be lifted up by prosperity but humbly kept within the bounds of meekness through the fear of God.”

The text reflects a deep exploration of humility and its significance in one’s relationship with God. It draws upon a biblical Psalm that expresses a heartfelt declaration of humility: “O Lord, my heart is not exalted, neither have mine eyes been lifted up.” This verse sets the tone for the entire discourse, emphasizing the importance of maintaining a humble spirit.

St. Hilary emphasizes that humility is not merely a virtue but a fundamental aspect of faith. By stating that the heart should not be exalted, the text conveys that a sincere connection with God is rooted in a modest and unassuming attitude rather than in pride or arrogance. The mention of not allowing the heart to be lifted by prosperity serves as a cautionary note against the tendency to become complacent or arrogant in times of success. It underscores that genuine humility is most crucial when one might feel tempted to boast or elevate oneself due to favorable conditions.

The author suggests that a troubled heart, or one that remains aware of its limitations and struggles, becomes a noble sacrifice in God’s eyes. This idea redefines the concept of sacrifice, suggesting that emotional and spiritual struggles are significant and valuable offerings to God. The concluding thought emphasizes that true humility is sustained through meekness and a reverential fear of God. This fear is not one of terror but rather a profound respect that keeps the heart aligned with divine will, allowing an individual to navigate life with grace and awareness of their place in relation to the divine.

Overall, the text serves as a reminder that genuine humility is key to spiritual growth and that it is particularly essential to maintain this attitude in both challenging and prosperous times. It calls for a heart that recognizes its own frailty and dependence on God, framing such recognition as a powerful spiritual offering.

Ambrose of Milan (A.D. 380)
On the Christian Faith, II:11, 13

“Now we have a woven work when faith and action go together. Let none suppose me to be misguided in that I made at first a threefold division, each part containing four, and afterward a fourfold division, each part containing three terms. The beauty of a good thing pleases the more if it is shown under various aspects. For those are good things, whereof the texture of the priestly robe was the token, that is to say, either the Law or the Church, which latter hath made two garments for her spouse, as it is written–the one of action, the other of spirit, weaving together the threads of faith and works…. Faith is profitable, therefore, when her brow is bright with a fair crown of good works. This faith–that I may set the matter forth shortly–is contained in the following principles, which cannot be overthrown.”

The text reflects on the intertwined relationship between faith and action, emphasizing that true faith is manifested through good works. St. Ambrose begins by noting that their initial approach involved a structured framework — a “threefold division” later expanded to a “fourfold division” — illustrating that complex ideas can be understood from different perspectives. This suggests that understanding and appreciating concepts often benefit from viewing them through multiple lenses.

The reference to the “texture of the priestly robe” symbolizes the importance of both the Law (possibly referring to divine commandments) and the Church, which embodies a duality in its mission. By describing the Church as having two garments — one of action and one of spirit — the author highlights the necessity of both faith (spiritual beliefs) and works (actions taken in the world) in a believer’s life. The intertwining threads of faith and works metaphorically reinforce that they are not separate endeavors but rather components of a single, harmonious whole.

In stating that faith is most valuable when coupled with good works, the author underscores that faith should lead to actionable outcomes; it is not merely a belief but also the embodiment of that belief through deeds. The concluding notes suggest that the principles governing this faith are solid and foundational, implying that they are universally accepted and cannot be easily challenged.

Overall, the text champions a holistic view of faith, calling for an active engagement in the world that corresponds with one’s spiritual beliefs and emphasizing that such engagement enhances the beauty and value of faith.

John Chrysostom (A.D. 391)
Homilies on John, 31:1

“‘Is it then enough,’ saith one,’ to believe on the Son, that one may have eternal life?’ By no means. And hear Christ Himself declaring this, and saying, “Not everyone that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven” (Matt. vii. 21); and the blasphemy against the Spirit is enough of itself to cast a man into hell. But why speak I of a portion of doctrine? Though a man believes rightly on the Father, the Son, and the Holy Ghost, yet if he leads not a right life, his faith will avail nothing towards his salvation.”

The text presents a theological discussion regarding the relationship between faith and salvation. St. John challenges the notion that simply believing in Jesus Christ is sufficient for obtaining eternal life. The reference to Matthew 7:21 underscores this argument, suggesting that mere verbal acknowledgment of Christ (“Lord, Lord”) is not enough to guarantee entry into the kingdom of heaven. The inclusion of the concept of blasphemy against the Holy Spirit serves to illustrate the seriousness of one’s actions and attitudes toward the divine. It implies that certain sins can lead to severe consequences, including damnation. The sin of presumption is one such mortal spiritual sin if left unrepentant.

Furthermore, Chrysostom emphasizes that intellectual belief in the doctrines of the Trinity—Father, Son, and Holy Spirit—is insufficient if it is not accompanied by a corresponding righteous life. In other words, genuine faith must manifest itself in ethical behavior and a commitment to living according to the teachings of Christ. The overall message is that faith and conduct are intertwined; true belief necessitates the right way of living to be meaningful in the context of salvation.

Jerome (A.D. 393)
To Pammachius, Epistle 48:6

“You had a wife, the apostle says, when you believed. Do not fancy your faith in Christ to be a reason for parting from her. For ‘God hath called us in peace.’ ‘Circumcision is nothing and uncircumcision is nothing but the keeping of the commandments of God.’ Neither celibacy nor wedlock is of the slightest use without works since even faith, the distinguishing mark of Christians, if it has not works, is said to be dead, and on such terms as these, the virgins of Vesta or of Juno, who was constant to one husband, might claim to be numbered among the saints.”

St. Jerome discusses the relationship between faith, marriage, and the importance of actions (or works) in a Christian context. He begins with a reminder from an apostolic perspective that having a wife at the time of coming to faith in Christ should not lead to divorce or separation. The phrase “God hath called us in peace” suggests that faith should not disrupt existing relationships, especially when it comes to marriage.

The assertion that “Circumcision is nothing and uncircumcision is nothing” indicates that external rituals or statuses are irrelevant compared to the essential obligation to follow God’s commandments. This highlights that what truly matters is living a life that reflects faith through actions rather than mere adherence to rites or social statuses. The author goes further to emphasize that both celibacy and marriage hold little significance if they do not result in good works. Faith alone, if not accompanied by actions, is described as “dead,” which reinforces the idea that true faith must manifest in behavior.

Finally, the comparison to the virgins of Vesta and Juno, who were dedicated respectively to chastity and marital fidelity, serves to illustrate that even those devoted to religious or virtuous living can be viewed as lacking if their lives do not produce meaningful actions or works of faith. Essentially, the text encourages a holistic approach to faith—one that integrates belief with active moral living.

Gregory of Nyssa (A.D. 394)
Homilies on Ecclesiastes, 8

“Paul, joining righteousness to faith and weaving them together, constructs of them the breastplates for the infantryman, armoring the soldier properly and safely on both sides. A soldier cannot be considered safely armored when either shield is disjoined from the other. For faith without works of justice is not sufficient for salvation; neither, however, is righteous living secure in itself of salvation, if it is disjoined from faith.”

The text presents a metaphorical image of a soldier’s armor to convey a deeper theological discussion about faith and righteousness. St. Gregory, presumably Paul, emphasizes the interconnectedness of faith and righteous deeds, suggesting that both are essential for true spiritual protection and salvation.

The breastplate symbolizes the protective qualities of faith and righteousness. Just as a soldier needs an intact and cohesive breastplate for physical protection, believers need a harmonious relationship between their faith and their actions (works of justice) for spiritual security. The statement that “faith without works of justice is not sufficient for salvation” underscores the belief that mere belief or faith in God is inadequate if it does not manifest in just actions. This aligns with the idea found in various theological perspectives that true faith naturally results in good works.

Conversely, the text asserts that living righteously is not enough on its own for salvation if it is not accompanied by faith. This reflects the idea that moral behavior or righteous living, although commendable, can fall short if it is not rooted in a relationship of faith with God. The concept of being “disjoined” speaks to the necessity of maintaining both faith and works in balance. The metaphor implies that the absence of one renders the other ineffective in achieving the goal of salvation.

In short, the text argues for a holistic understanding of salvation that integrates both faith and righteousness, portraying them as essential, interdependent components of a believer’s life that provide true spiritual protection and assurance of salvation.

Augustine of Hippo (A.D. 416)
On the Trinity, 15:18,32

“And he who has not this love, ‘though he speaks with the tongues of men and angels, is sounding brass and a tinkling cymbal; and though he has the gift of prophecy, and know all mysteries and all knowledge, and though he has all faith, so that he can remove mountains, he is nothing; and though he bestows all his goods to feed the poor, and though he gives his body to be burned, it profiteth him nothing.’ How great a good, then, is that without which goods so great bring no one to eternal life! But love or charity itself–for they are two names for one thing–if he has it that does not speak with tongues, nor has the gift of prophecy, nor knows all mysteries and all knowledge, nor gives all his goods to the poor, either because he has none to give or because some necessity hinders, nor delivers his body to be burned, if no trial of such suffering overtakes him, brings that man to the kingdom, so that faith itself is only rendered profitable by love, since faith without love can indeed exist, but cannot profit. And therefore also, the Apostle Paul says, ‘In Christ Jesus neither circumcision availeth anything, nor uncircumcision, but faith that worketh by love:’ so distinguishing it from that faith by which even ‘the devils believe and tremble.’ Love, therefore, which is of God and is God, is especially the Holy Spirit, by whom the love of God is shed abroad in our hearts, by which love the whole Trinity dwells in us. And therefore most rightly is the Holy Spirit, although He is God, called also the gift of God. And by that gift, what else can properly be understood except love, which brings to God, and without which any other gift of God whatsoever does not bring to God?”

This text emphasizes the centrality of love, or charity, in the context of spiritual life and faith. It begins with a powerful statement that highlights the inadequacy of any spiritual gifts or actions—like eloquence, prophetic abilities, or immense faith—when devoid of love. This echoes the sentiment often found in 1 Corinthians 13, where the Apostle Paul argues that without love, even the most extraordinary talents and sacrifices hold no value.

The foundational idea here is that love is the ultimate good, one that not only enriches the human experience but also is essential for attaining eternal life. St. Augustine notes that even those who may lack grand gifts—such as the ability to speak eloquently, possess prophetic knowledge, or give generously—can still possess love and thus find their way to God. This indicates that love transcends actions and is a spiritual state of being.

The distinction made between faith and love is crucial. While faith is acknowledged as important, it is incomplete and unprofitable without love. The author recalls Paul’s assertion that it is “faith that worketh by love” that is meaningful, indicating that true faith is active and driven by love, unlike the faith of devils, which is merely acknowledgment without transformative power. The passage reflects on the nature of love as originating from God, elucidating that love is both a divine attribute and a manifestation of the Holy Spirit. This divine love is what enables individuals to connect with God and implies that the Holy Spirit, while divine, is also a gift that brings us closer to love and God Himself.

Ultimately, the text underscores that while God may grant many gifts, the true gift is love, and it is through love that one finds true communion with the divine. Without love, no other gift—no matter how grand—can truly unite someone with God. Therefore, cultivating love is essential for anyone seeking a meaningful spiritual existence.

John of Damascus (A.D. 743)
Orthodox Faith, 9

“The remission of sins, therefore, is granted alike to all through baptism: but the grace of the Spirit is proportional to the faith and previous purification. Now, indeed, we receive the first fruits of the Holy Spirit through baptism, and the second birth is for us the beginning and seal and security and illumination s of another life. It behooves as, then, with all our strength to steadfastly keep ourselves pure from filthy works, that we may not, like the dog returning to his vomit, make ourselves again the slaves of sin. For faith apart from works is dead, and so likewise are works apart from faith. For the true faith is attested by works.”

The text discusses the relationship between baptism, the remission of sins, faith, and good works within the Christian faith.

St. John begins by stating that baptism grants the remission of sins to everyone. This indicates that baptism is a fundamental sacrament that signifies the washing away of sins, making one a member of the faith community. Yet, he points out that while all receive forgiveness, the grace of the Holy Spirit bestowed upon individuals is proportional to their faith and their efforts toward personal purification. This suggests a dynamic relationship where the depth of one’s faith and the baptismal commitment to living a righteous life can influence the experience and amount of divine grace one receives.

The “first fruits” metaphor implies that through baptism, individuals gain initial access to the gifts of the Holy Spirit. This marks the beginning of a transformative process—a “second birth”—which signifies entry into a new life characterized by spiritual awakening and growth. Thus the author emphasizes the importance of maintaining purity in one’s actions. The metaphor of a dog returning to its vomit serves as a vivid warning against falling back into sinful behaviors after experiencing the grace of God. It highlights the idea that post-baptismal life requires vigilance and effort to avoid sin, as returning to sinful ways contradicts the renewal that baptism represents.

Finally, the speaker asserts the essential relationship between faith and works. It emphasizes that merely having faith without accompanying actions (works) is ineffective and “dead.” True faith manifests itself through good deeds, and thus, they are inseparably linked, reinforcing that genuine belief must lead to ethical behavior and active expressions of faith.

Overall, the text reinforces the themes of spiritual renewal through baptism, the necessity of ongoing purification, and the complementary roles of faith and works in the Christian life.

For the Son of man is to come with his angels in the glory of his
Father, and then he will repay every man for what he has done.
Matthew 16, 27

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