Faith and Works in Justification

To show that Dr. Mizzi has misrepresented Catholic teaching on salvation, I wish to start by quoting his website:

“So then, what is required for a person to be justified at the end [according to Catholic teaching], that is, to be accounted to have fully satisfied divine law, and therefore to merit eternal life? Trent answers: THEIR GOOD WORKS!”

I have read through the Council of Trent’s “Decree on Justification,” and nowhere do I find it saying what Dr. Mizzi claims it says. So, first I would ask him to give me the exact quotes that he uses to come to the conclusion he has stated on his website. Where does the Council of Trent say that men are accounted as having fully satisfied divine law by “THEIR GOOD WORKS!”?

Next, I will give the actual words of the Council of Trent regarding justification (as found in: “The Sources of Catholic Dogma,” by Denzinger):

“…so unless [men] were born again in Christ, they never would be justified, since in that new birth through the merit of His passion, the grace whereby they are made just, is bestowed upon them.” (Denzinger, p. 249)

“…man himself receiving that inspiration [of the Holy Spirit] does nothing at all inasmuch as he can indeed reject it, nor on the other hand can he, of his own free will, without the grace of God, move himself to justice before Him.” (Denzinger, p. 250)

“…the meritorious cause [of man’s justification] is His most beloved only-begotten Son, our Lord Jesus Christ, who…merited justification for us by His most holy passion on the wood of the Cross, and made satisfaction for us to God the Father…” (Denzinger, p. 251)

“…no one can be just but he to whom the merits of the passion of our Lord Jesus Christ are communicated…” (Denzinger, p. 251)

“…we are therefore said to be justified by faith, because ‘faith is the beginning of human salvation,’ the foundation and root of all justification, ‘without which it is impossible to please God’ [Heb 11:6] and to come to the fellowship of His sons; and are, therefore, said to be justified gratuitously, because none of those things which precede justification, whether faith or works, merit the grace itself of justification; for, ‘if it is a grace, it is not now by reason of works…’” (Denzinger, p. 252)

“Canon 1: If anyone shall say that man can be justified before God by his own works which are done either by his own natural powers, or through the teaching of the Law, and without divine grace through Christ Jesus: let him be anathema.” (Denzinger, p.258)

Again, Dr. Mizzi has misrepresented the Catholic Faith by giving visitors to his website the impression that the Church teaches that our works, in and of themselves, “merit eternal life.” That our works, in and of themselves, “fully satisfy divine law.” Yet, I have shown that the Council of Trent, which he claimed as the source for his misrepresentations, clearly teaches that we can do nothing pleasing to God in and of ourselves. That without the merits of Jesus’ death on the cross, we are lost.

Dr. Mizzi’s position on justification is actually very close to the Catholic position on justification. The difference is that he believes we cannot “merit” anything. But, instead of focusing on that aspect of our differences on his website, he has instead distorted the whole of Catholic teaching in this area by claiming Trent teaches we are saved by our good works…period! The quotes above show that he is indeed distorting Catholic teaching.

Is whether or not we have faith, God’s sole criteria for judging us worthy of salvation?

John, your question is designed to re-word my belief in ‘salvation by faith alone’, and you expect me to answer ‘yes’. I cannot! Your question reflects a serious misunderstanding of the Protestant doctrine of ‘faith alone’. You confuse the biblical doctrine of justification by faith with the eternal foe of the gospel – antinomianism. There are heretics (not least in evangelical circles) who say: ‘I believe in Jesus for salvation; I will go to heaven whether or not I do good works.’ Sadly they are deceived with a false gospel. It does not take some gross sin to keep someone out of heaven — it is enough to do nothing. Christ calls such a person ‘wicked and lazy’. The last words he will ever hear from the mouth of Christ are horrible: ‘Cast the unprofitable servant into the outer darkness. There will be weeping and gnashing of teeth’ (Matthew 25:14-30).

What then do we mean by ‘faith alone’? Simply this: ‘to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness’ (Romans 4:5). God justifies him who ‘believes’ and ‘does not work’! That is what ‘alone’ implies. The sinner relies by faith in Christ for justification and not on account of his works. I turn to God and say, ‘Lord God, I am not worthy of salvation. I am a guilty; I deserve wrath and hell. Please do not judge me according to my sins. Have mercy on me. I have no confidence in myself; I do not present my merits. By faith I rely on Jesus Christ your Son. Cover me with his righteousness, cleanse me with his blood.’ ‘Faith alone’ is a complete and exclusive dependence on the Lord Jesus Christ for justification.

What is the place for good works in the Christian experience? Christians are eager to do good works because God has already declared us just. He freed us from sin; we now have the liberty to live for God who loved us so much!

In Ephesians 2:8-10, the Bible teaches that we are not saved because of our good deeds (‘not of works, lest anyone should boast’). But that is only half the story. The same passage also teaches that we are saved for a very specific purpose, namely, to do good works (‘created in Christ Jesus to do good works’). Works are not the cause, but rather the result (the purpose, the fruit) of salvation. Thus good works must always accompany true faith; if they are absent there is neither living faith nor salvation.

Believers will not stand before God to be decided whether he will be ‘justified’ (declared just) or ‘condemned’ (declared guilty). ‘Therefore having been justified by faith, we have peace with God through our Lord Jesus Christ’ (Romans 5:1). ‘Having been justified’ – God has already declared every believer ‘justified’. We ‘shall not come into judgment’ (John 5:24).

So why should we stand before the judgment seat of Christ at all? Principally to be rewarded for our deeds. On that Day we will not be charged before a criminal court; rather it is our graduation day! ‘Behold, I am coming quickly, and My reward is with Me, to give to every one according to his work’ (Revelation 22:12).

I am motivated by God’s love to do the works that please him that I may become more and more like his Son. I do not perform works to merit justification – for justification is God’s gratuitous gift, purchased for us with the infinite price of the blood of Jesus, and received by faith alone.

John you have demonstrated that the Council of Trent ‘clearly teaches that we can do nothing pleasing to God in and of ourselves.’ I fully agree. Catholicism opposes the Pelagian heresy that we can merit eternal life by our natural ability.

Now if I wrote that the Catholic Church teaches that we are saved by our works ‘in and of themselves’, or if I taught that ‘Trent teaches we are saved by our good works… period!’, then I would have indeed misrepresented the Catholic position. But I wrote nothing of the sort! Not even did I give the impression that Catholicism teaches salvation by works ‘in and of themselves’, as I will presently show by asking you to read my words in context.

I quote at length from my article to which you referred (emphasis added). Trent’s decree on Justification can be read online (different translation).

In other words, Rome teaches that God helps man to do good works and hence to fully satisfy the Law. Only then is a person qualified to enter heaven. The Council of Trent elaborates this idea in chapter 16:

John, did I really state or imply that Catholicism teaches salvation by works ‘in and of themselves’? Did I not clarify that good works are done by God’s help; that Catholicism emphasizes God’s grace; that the works are performed through Jesus Christ? Did I not specifically refuse the false idea that Catholicism teaches that our works originate in our natural ability?

John, your allegation is false. You have falsely accused me of the very thing that I took pains to refute!

Moreover my assertion on the Catholic teaching on justification (that personal good works satisfy divine law and merit eternal life) is correct; it is deduced from Trent chapter 16 quoted above. For notwithstanding the grace of God and the merits of Jesus Christ, ultimately, your personal works are in a very real sense your own. Canon 32 places a curse on your head if you deny that your good works are not your own good merits.

Lord willing, next week we’ll compare the Catholic doctrine with the evangelical message of justification by faith apart from our merits.

Well, I would never want to be so impertinent as to tell a man he doesn’t believe what he says he believes. So, if my question to Dr. Mizzi about the criteria for salvation is based on a misunderstanding of what Dr. Mizzi believes in regards to the doctrine of Sola Fide… salvation by faith alone… then I apologize. I give him his belief as he defines it. I challenge him to do the same towards Catholics.

The problem is, though, that while Dr. Mizzi claims his interpretation of “salvation by faith alone” is THE accurate understanding of the doctrine, I deal with many Protestants who would disagree 100% with his assertion regarding the definition of “salvation by faith alone.” These people say that works have no role in salvation whatsoever. And, all of these folks point to the Bible as the sole source of their beliefs and claim to be guided by the Holy Spirit.

So, I hope Dr. Mizzi will understand the nature of my confusion regarding his belief on the doctrine of Sola Fide. Now, he will undoubtedly claim that all Protestants (or anyone else for that matter) who disagree with him are, of course, wrong. Just as these other Protestants would tell me he is wrong. So, my question is, who do I, as a Catholic, turn to for a definitive ruling on the Protestant doctrine of Sola Fide, when different Protestants tell me different things, and they all point to the Bible as the source for their beliefs?

Dr. Mizzi will not only use the Bible, though, he will also use history – which is a legitimate and logical thing to do. I believe Dr. Mizzi will claim that his understanding of this doctrine of Sola Fide represents the “historical Protestant doctrine on Justification.” But, exactly where does one go to find out the “historical Protestant doctrine on Justification?” And, who exactly is it that decided the “historical Protestant doctrine on Justification?” There aren’t any Protestant councils one can point to for authentic Protestant teaching. No Protestant catechism.

Could we say that the beliefs of Martin Luther and John Calvin represent the “historical Protestant doctrine on Justification?” That would make sense, wouldn’t it? The beliefs on Justification of the two main founders of Protestantism would indeed represent the “historical Protestant doctrine on Justification,” right?

But, that would present a problem to Dr. Mizzi. If the beliefs of Martin Luther and John Calvin can be said to represent the “historical Protestant doctrine on Justification,” then why does he believe in some historical Protestant doctrines, but not others? For example, both Martin Luther and John Calvin believed in the perpetual virginity of Mary, yet Dr. Mizzi does not.

So, if the beliefs of Martin Luther and John Calvin can be said to represent historical Protestant doctrine, then Dr. Mizzi is, in a sense, talking out of both sides of his mouth. He believes historical Protestant doctrine in one area (because it fits with his beliefs), but he doesn’t believe historical Protestant doctrine in another area (because it doesn’t fit with his beliefs).

So, Dr. Mizzi, please tell us how you know what historical Protestant doctrine is? Is it the teaching of Luther and Calvin? If it is, then why don’t you believe in the perpetual virginity of Mary, like they did? If it’s not, then what is it?

Now, to close, at the end of Dr. Mizzi’s comments he stated: “I do not perform works to merit justification – for justification is God’s gratuitous gift…” As I pointed out in my first round comments, the Council of Trent states that very thing. Dr. Mizzi is perilously close to Catholic teaching.