Chapter 20: Article XX: Of Good Works
Section 1. Our teachers are falsely accused of forbidding Good Works. For their published writings on the Ten Commandments, and others of like import, bear witness that they have taught to good purpose concerning all estates and duties of life, as to what estates of life and what works in every calling be pleasing to God. Concerning these things preachers used to teach but little, and urged only childish and needless works, as particular holy days, particular fasts, brotherhoods, pilgrimages, services in honor of saints, the use of rosaries, monasticism, and such like. Since our adversaries have been admonished of these things, they are now unlearning them, and do not preach these unprofitable works as heretofore. Besides, they are beginning to mention faith, of which there was formerly marvelous silence. They teach that we are justified not by works only, but they conjoin faith and works, and say that we are justified by faith and works. This doctrine is more tolerable than the former one, and can afford more consolation than their old doctrine. Forasmuch, therefore, as the doctrine concerning faith, which ought to be the chief one in the Church, has lain so long unknown, as all must needs grant that there was the deepest silence in their sermons concerning the righteousness of faith, while only the doctrine of works was treated in the churches, our teachers have instructed the churches concerning faith as follows: We begin by teaching that our works cannot reconcile God or merit forgiveness of sins, grace, and justification, but that we obtain this only by faith when we believe that we are received into favor for Christ's sake, Who alone has been set forth the Mediator and Propitiation, 1 Tim. 2:5, that the Father may be reconciled through Him. Whosoever, therefore, trusts that by works he merits grace, despises the merit and grace of Christ, and seeks a way to God without Christ, by human strength, although Christ has said of Himself: I am the Way, the Truth, and the Life. John 14:6. This doctrine concerning faith is everywhere treated by Paul: Eph. 2:8: By grace are ye saved through faith; and that not of yourselves, it is the gift of God, not of works, etc. And lest any one should craftily say that a new interpretation of Paul has been devised by us, this entire matter is supported by the testimonies of the Fathers. For Augustine, in many volumes, defends grace and the righteousness of faith, over against the merits of works. And Ambrose, in his De Vocatione Gentium, and elsewhere, teaches to like effect. For in his De Vocatione Gentium he says as follows: Redemption by the blood of Christ would become of little value, neither would the preeminence of man's works be superseded by the mercy of God, if justification, which is wrought by grace, were due to the merits going before, so as to be, not the free gift of a donor, but the reward due to the laborer. But since faith is that which brings justification and not some works which follow upon faith, we do not on that account abolish or forbid good works. We teach that good works necessarily follow justification. The regenerate man is enabled by the Holy Spirit, who is received through faith, to perform the works which God commands. The law teaches what kinds of works God requires, namely, love to God and one's neighbor, obedience to parents, chastity, diligence, and the like. Those who are not justified by the Holy Ghost but follow only external discipline, cannot truly keep God's commandments. As an example of what we mean by good works which are acceptable to God: when a bishop governs the church, preaches the Gospel, ministers the sacraments, when a father trains his children in a godly way, when a mother nurses her infant and maintains the household, when a prince maintains order and justice in his kingdom, when a laborer toils in the fields — these are all good works which are acceptable to God. They condemn those who teach that we merit grace and justification before God by our works, and they commend those who teach that we are freely justified by faith for Christ's sake.