FAITH ALONE PRIOR TO LUTHER By Robert J. Thomas in Catholicism and Biblical Christianity, Obedience & Rebellion Justification by Faith Alone - Prior to Reformation Basil of Caesarea (329-379): “Let him who boasts boast in the Lord, that Christ has been made by God for us righteousness, wisdom, justification, redemption. This is perfect and pure boasting in God, when one is not proud on account of his own righteousness but knows that he is indeed unworthy of the true righteousness and is (or has been) justified SOLELY by faith in Christ.” Chemnitz. Examination of the Council of Trent. 1:505. Ambrosiaster (fl. c. 366-384), on Rom. 1:11: “For the mercy of God had been given for this reason, that they should cease from the works of the law, as I have often said, because God, taking pity on our weaknesses, decreed that the human race would be saved by FAITH ALONE, along with the natural law.” Gerald Bray, ed., Ancient Christian Commentary on Scripture, New Testament VI: Romans (Downers Grove: InterVarsity Press, 1998), p. 23. Ambrosiaster (fl. c. 366-384), on Rom. 2:12: “For if the law is given not for the righteous but for the unrighteous, whoever does not sin is a friend of the law. For him FAITH ALONE is the way by which he is made perfect. For others mere avoidance of evil will not gain them any advantage with God unless they also believe in God, so that they may be righteous on both counts. For the one righteousness is temporal; the other is eternal.” Gerald Bray, ed., Ancient Christian Commentary on Scripture, New Testament VI: Romans (Downers Grove: InterVarsity Press, 1998), p. 65. Ambrosiaster (4th century), on Rom. 3:24: “They are JUSTIFIED FREELY because they have not done anything NOR given anything in return, but by FAITH ALONE they have been made holy by the gift of God.” Gerald Bray, ed., Ancient Christian Commentary on Scripture, New Testament VI: Romans (Downers Grove: InterVarsity Press, 1998), p. 101. Ambrosiaster (fl. c. 366-384), on Rom. 3:27: “Paul tells those who live under the law that they have no reason to boast basing themselves on the law and claiming to be of the race of Abraham, seeing that no one is justified before God EXCEPT BY FAITH.”Gerald Bray, ed., Ancient Christian Commentary on Scripture, New Testament VI: Romans (Downers Grove: InterVarsity Press, 1998), p. 103. Ambrosiaster (fl. c. 366-384), on Rom. 4:5: “How then can the Jews think that they have been justified by the works of the law in the same way as Abraham, when they see that Abraham was not justified by the works of the law but by faith alone? Therefore there is no need of the law when the ungodly is justified before God BY FAITH ALONE.” Gerald Bray, ed., Ancient Christian Commentary on Scripture, New Testament VI: Romans (Downers Grove: InterVarsity Press, 1998), p. 112. Ambrosiaster (fl. c. 366-384), on Rom. 4:6, “‘righteousness apart from works’: Paul backs this up by the example of the prophet David, who says that those are blessed of whom God has decreed that, without work or any keeping of the law, they are justified before God BY FAITH ALONE.” Gerald Bray, ed., Ancient Christian Commentary on Scripture, New Testament VI: Romans (Downers Grove: InterVarsity Press, 1998), p. 113. Jerome (347-420) on Romans 10:3: “God justifies by FAITH ALONE.” (Deus ex sola fide justificat). Jerome. Epistolam Ad Romanos. Caput X, v. 3, PL 30:692D. Hilary and Chrysostom on Justification by Faith Alone Hilary of Poitiers commenting on Matthew 9:3: "It disturbed the scribes that sin was forgiven by a man (for they considered that Jesus Christ was only a man) and that sin was forgiven by Him whereas the Law was not able to absolve it, since FAITH ALONE justifies." Hilary, the Bishop of Poitiers Latin text: Movet scribas remissum ab homine peccatum: hominem enim tantum in Iesu Christo contuebantur et remissum est ab eo quod lex laxare non poterat; fides enim sola iustificat. Sancti Hilarii In Evangelium Matthaei Commentarius, Caput VIII, §6, PL 9:961A. Hilary of Poitiers (c 315-67) on Matthew 20:7: “Wages cannot be considered as a gift, because they are due to work, but God has given FREE GRACE to all men by the justification of faith.” George Finch, A Sketch of the Romish Controversy (London: G. Norman, 1831), p. 230. Chrysostom (349-407): Everywhere he puts the Gentiles upon a thorough equality. ‘And put no difference between us and them, having purified their hearts by faith.’ (v. 9.) From FAITH ALONE, he says, they obtained the same gifts. This is also meant as a lesson to those (objectors); this is able to teach even them that FAITH ONLY is needed, not works nor circumcision. NPNF1: Vol. XIII, A Commentary on the Acts of the Apostles, Homly 32, Acts 15:1. John Chrysostom, Archbishop of ConstantinopleChrysostom (349-407):For if even before this, the circumcision was made uncircumcision, much rather was it now, since it is cast out from both periods. But after saying that “it was excluded,” he shows also, how. How then does he say it was excluded? “By what law? of works? Nay, but by the law of faith.” See he calls the faith also a law delighting to keep to the names, and so allay the seeming novelty. But what is the “law of faith?” It is, being saved by grace. Here he shows God’s power, in that He has not only saved, but has even justified, and led them to boasting, and this too without needing works, but looking for FAITH ONLY. NPNF1: Vol. XI, Homilies on the Epistle of Paul the Apostle to the Romans, Homily 7, vs. 27. Chrysostom (349-407): And this he removes, with great skill and prudence, turning their argument against themselves, and showing that those who relinquish the Law are not only not cursed, but blessed; and they who keep it, not only not blessed but cursed. They said that he who kept not the Law was cursed, but he proves that he who kept it was cursed, and he who kept it not, blessed. Again, they said that he who adhered to FAITH ALONE was cursed, but he shows that he who adhered to FAITH ALONE, is blessed. And how does he prove all this? for it is no common thing which we have promised; wherefore it is necessary to give close attention to what follows. He had already shown this, by referring to the words spoken to the Patriarch, ‘In thee shall all nations be blessed,’ (Genesis 12:4.) at a time, that is, when Faith existed, not the Law. NPNF1: Vol. XIII, Commentary on Galatians, 3:8. Chrysostom (349-407) same passage above, different translation: For they said that the one who does not keep the law is cursed, while he shows that the one who strives to keep it is cursed and the one who does not strive to keep it is blessed. They said that he who kept not the Law was cursed, but he proves that he who kept it was cursed, and he who kept it not, blessed. Again, they said that he who adhered to FAITH ALONE was cursed, but he shows that he who adhered to FAITH ALONE, is blessed. Homily on Galatians 3.9-10. Mark J. Edwards, ed., Ancient Christian Commentary on Scripture, New Testament VI: Galatians, Ephesians, Philippians (Downers Grove: InterVarsity Press, 1998), p. 40. 3:8. See also John Chrysostom. F. Field, ed., Interpretatio omnium Epistolarum Paulinarum per Homilias Facta (Oxford J. H. Parker, 1845-1862), 4:7-8. Chrysostom (349-407): Attend to this, ye who come to baptism at the close of life, for we indeed pray that after baptism ye may have also this deportment, but thou art seeking and doing thy utmost to depart without it. For, what though thou be justified: yet is it of FAITH ONLY. But we pray that thou shouldest have as well the confidence that cometh of good works. NPNF1: Vol. XIII, On the Second Epistle of St. Paul The Apostle to the Corinthians, Homily 2, §8. Chrysostom (349-407): For he makes a wide distinction between ‘commandments’ and ‘ordinances.’ He either then means ‘faith,’ calling that an ‘ordinance,’ (for by FAITH ALONE He saved us,) or he means ‘precept,’ such as Christ gave, when He said, ‘But I say unto you, that ye are not to be angry at all.’ (Matthew 5:22.) That is to say, ‘If thou shalt believe that God raised Him from the dead, thou shalt be saved.’ (Romans 10:6-9.) And again, ‘The word is nigh thee, in thy mouth, and in thine heart. Say not, Who shall ascend into heaven, or who shall descend into the abyss?’ or, who hath ‘brought. Him again from the dead?’ Instead of a certain manner of life, He brought in faith. For that He might not save us to no purpose, He both Himself underwent the penalty, and also required of men the faith that is by doctrines. NPNF1: Vol. XIII, Homilies on Ephesians, Homly 5, Ephesians 2:11,12. Chrysostom (349-407): God’s mission was not to save people in order that they may remain barren or inert. For Scripture says that faith has saved us. Put better: Since God willed it, faith has saved us. Now in what case, tell me, does faith save without itself doing anything at all? Faith’s workings themselves are a gift of God, lest anyone should boast. What then is Paul saying? Not that God has forbidden works but that he has FORBIDDEN US TO BE JUSTIFIED BY WORKS. No one, Paul says, is justified by works, precisely in order that the grace and benevolence of God may become apparent. Homily on Ephesians 4.2.9. Mark J. Edwards, ed., Ancient Christian Commentary on Scripture, New Testament VI: Galatians, Ephesians, Philippians (Downers Grove: InterVarsity Press, 1998), p. 134. See also John Chrysostom. F. Field, ed., Interpretatio omnium Epistolarum Paulinarum per Homilias Facta (Oxford J. H. Parker, 1845-1862), 2:160. Chrysostom (349-407): "For it is most of all apparent among the Gentiles, as he also says elsewhere, ‘And that the Gentiles might glorify God for His mercy.’ (Romans 15:9.) For the great glory of this mystery is apparent among others also, but much more among these. For, on a sudden, to have brought men more senseless than stones to the dignity of Angels, simply through bare words, and FAITH ALONE, WITHOUT any laboriousness, is indeed glory and riches of mystery: just as if one were to take a dog, quite consumed with hunger and the mange, foul, and loathsome to see, and not so much as able to move, but lying cast out, and make him all at once into a man, and to display him upon the royal throne" NPNF1: Vol. XIII, On the Second Epistle of St. Paul The Apostle to the Colossians, Homily 5, 2nd paragraph. Chrysostom (349-407): What then was it that was thought incredible? That those who were enemies, and sinners, neither justified by the law, NOR BY works, should immediately through FAITH ALONE be advanced to the highest favor. Upon this head accordingly Paul has discoursed at length in his Epistle to the Romans, and here again at length. “This is a faithful saying,” he says, “and worthy of all acceptation, that Christ Jesus came into the world to save sinners.” As the Jews were chiefly attracted by this, he persuades them not to give heed to the law, since they could not attain salvation by it without faith. Against this he contends; for it seemed to them incredible, that a man who had misspent all his former life in vain and wicked actions, should afterwards be saved by his faith alone. On this account he says, “It is a saying to be believed.” But some not only disbelieved but even objected, as the Greeks do now. “Let us then do evil, that good may come.” This was the consequence they drew in derision of our faith, from his words, “Where sin abounded grace did much more abound.” (Romans 3:8, and 5:20.) NPNF1: Vol. XIII, Homilies on First Timothy, Homily 4, 1 Timothy 1:15, 16. Chrysostom (349-407): The patriarch Abraham himself before receiving circumcision had been declared righteous on the score of FAITH ALONE: before circumcision, the text says, “Abraham believed God, and credit for it brought him to righteousness.” Fathers of the Church, Vol. 82, Homilies on Genesis 18-45, 27.7 (Washington, D.C.: The Catholic University of America Press, 1990), p. 167. Oecumenius (6th century), on James 2:23: “Abraham is the image of someone who is justified by FAITH ALONE, since what he believed was credited to him as righteousness. But he is also approved because of his works, since he offered up his son Isaac on the altar. Of course he did not do this work by itself; in doing it, he remained firmly anchored in his faith, believing that through Isaac his seed would be multiplied until it was as numerous as the stars.” Gerald Bray, ed., Ancient Christian Commentary on Scripture: New Testament, Vol. XI, James, 1-2 Peter, 1-3 John, Jude (Downers Grove: InterVarsity Press, 2000), p. 33. Andreas (c. 7th century): “Now someone might object to this and say: “Did Paul not use Abraham as an example of someone who was justified by faith, without works. And here James is using the very same Abraham as an example of someone who was justified not by FAITH ALONE, but also by works which confirm that faith?” How can we answer this? And how can Abraham be an example of faith without works, as well as of faith with works, at the same time? But the solution is ready to hand from the Scriptures. For the same Abraham is at different times an example of both kinds of faith. The first is prebaptismal faith, which does not require works but only confession and the word of salvation, by which those who believe in Christ are justified. The second is post baptismal faith, which is combined with works. Understood in this way, the two apostles do not contradict one another, but one and the same Spirit is speaking through both of them.” Gerald Bray, ed., Ancient Christian Commentary on Scripture: New Testament, Vol. XI, James, 1-2 Peter, 1-3 John, Jude (Downers Grove: InterVarsity Press, 2000), p. 32. See J. A. Cramer, ed., Catena in Epistolas Catholicas (Oxford: Clarendon, 1840), 16, where he is commenting onJames 2:21. Marius Victorinus (born c. 280, converted around 356): Every mystery which is enacted by our Lord Jesus Christ asks ONLY FOR FAITH. The mystery was enacted at that time for our sake and aimed at our resurrection and liberation, should we have faith in the mystery of Christ and in Christ. For the patriarchs prefigured and foretold that man would be justified from faith. Therefore, just as it was reckoned as righteousness to Abraham that he had faith, so we too, if we have faith in Christ and every mystery of his, will be sons of Abraham. Our whole life will be accounted as righteous. Epistle to the Galatians, 1.3.7. Mark J. Edwards, ed.,Ancient Christian Commentary on Scripture, New Testament VI: Galatians, Ephesians, Philippians (Downers Grove: InterVarsity Press, 1998), p. 39.
Posted on: Thu, 06 Jun 2013 08:52:47 +0000