It is common to understand the Protestant view of salvation as being based on faith alone (sola fide in Latin), as this is the view of which Martin Luther is most closely associated. It is also common to understand Roman Catholicism as salvation by faith plus works, although this is an oversimplification. These two views primarily stem from the writings of Paul and James. Some representative passages are:
Paul on Faith and Works
- “[K]nowing that a person is not justified by works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by works of the Law; since by works of the Law no flesh will be justified” (Gal 2:16).
- “Where then is boasting? It has been excluded. By what kind of law? Of works? No, but by a law of faith. For we maintain that a person is justified by faith apart from works of the Law” (Rom 3:27-28)
- “For by grace you have been saved through faith; and this is not of yourselves, it is the gift of God; not a result of works, so that no one may boast” (Eph 2:8-9).
James of Faith and Works
- “What use is it, my brothers and sisters, if someone says he has faith, but he has no works? Can that faith save him? If a brother or sister is without clothing and in need of daily food, and one of you says to them, ‘Go in peace, be warmed and be filled,’ yet you do not give them what is necessary for their body, what use is that? In the same way, faith also, if it has no works, is dead, being by itself” (Jas 2:14-17).
- “But are you willing to acknowledge, you foolish person, that faith without works is useless?” (Jas 2:20).
- “You see that a person is justified by works and not by faith alone … For just as the body without the spirit is dead, so also faith without works is dead” (Jas 2:14-17).
Paul clearly says that we are saved by faith and not by works. But James clearly says that a person is justified by works and not by faith alone. A simple explanation is that Paul and James simply disagreed on this issue or are addressing different things. Louis Berkhof writes, “Paul had to contend with legalists who sought to base their justification, at least in part, on the works of the law. James, on the other hand, joined issue with Antinomians, who claimed to have faith, but whose faith was merely an intellectual assent to the truth, and who denied the necessity of good works. Therefore he stresses the fact that faith without works is a dead faith.”[i] Therefore, one can argue for justification by faith plus works by assuming Paul is speaking about ritualistic works of the Law and not simply good Christian deeds, although this is not the orthodox Protestant belief. Protestant theology almost always argue for justification by faith alone by assuming that James’s use of justification refers to either justification in the eyes of men or progressive justification (i.e., sanctification).
The Roman Catholic position is somewhat different. Justification is viewed as a lifelong process. Initial justification is through faith alone, similar to the Protestant position. Progressive justification occurs throughout life and involves both faith plus works. In this sense, the Roman Catholicism understanding of progressive justification is similar to the Protestant understanding of sanctification, although Roman Catholics tend to view good works as more of a deliberate effort whereas the Protestants tend to view good works as a natural result of faith. The remainder of this chapter will assume the Protestant view that justification is a free gift from God and not dependent upon good works.
It will be helpful at this point to examine other Biblical passages that need to be reconciled for a proper systematic theological treatment of salvation. Exhaustive treatment of all relevant verses is not possible, but the following will suffice.
- “The time is fulfilled and the kingdom of God is at hand; repent and believe in the Gospel” (Mk 1:15).
- “And behold, a lawyer stood up and put Him to the test, saying, ‘Teacher, what shall I do to inherit eternal life?’ And He said to him, “What is written in the Law? How does it read to you?’ And he answered, ‘You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.’ And He said to him, “You have answered correctly; do this and you will live’” (Lk 1-0:25-28).
- “For if you forgive other people for their offenses, your heavenly Father will also forgive you. But if you do not forgive other people, then your Father will not forgive your offenses” (Mt 6:14-15).
- “For God so loved the world, that He gave His only Son, so that everyone who believes in Him will not perish, but have eternal life. For God did not send the Son into the world to judge the world, but so that the world might be saved through Him. The one who believes in Him is not judged; the one who does not believe has been judged already, because he has not believed in the name of the only Son of God” (Jn 3:16-18).
Much theological debate can and does happen with regards to the order of salvation, but an examination of these verses can provide a high-level understanding of which most theologians will agree. We are to believe in the Gospel. If we love God and others, we will inherit eternal life. And if we believe in the Son, we will have eternal life. Based on these teaching, the conversion process of repentance and faith involves: (1) repentance as a surrender to God in love by the admission of our sinful nature and the humble asking of forgiveness; and (2) belief in Christ in the sense of trusting in His redemptive power to save us from God’s judgement.
But we also need to love our neighbor to inherit eternal life and to forgive others for God to forgive us. Clearly, most new Christians have not forgiven everyone for everything. This requirement is typically not even mentioned in a Gospel call. But their sins have been forgiven and they will not be judged by God for those sins. Also, most new Christians do not love everyone as themselves, or God with all of their heart and soul and strength and mind. Yet they will inherit eternal life. These aspects of salvation must therefore be aspirational rather than requirements for conversion. As Christians mature through the process of sanctification, they will increasingly have a loving and forgiving heart.
I will end this section with a discussion as to the sensitivity of this subject, even between the very similar views of Reformed and Arminian theology. This is often where the battle lines are drawn. Reformer feel that, if faith results in justification, it is a work of which man can boast. Faith is therefore seen as a condition by which justification is given as a free gift from God. The Arminian position is that God wants all to be saved and since not all are, justification must be the result of a free choice. In both cases, faith leads to justification. But Charles Hodge (Reformed) and John Wesley (Arminian) have this to say on the issue:
“Charles Hodge on Arminianism: “[The Arminian doctrine of justification] is moreover dishonoring to God. It supposes the Gospel to be less than the law … it is in direct contradiction to the plain and pervading teachings of the word of God.””[ii]
“John Wesley on Reformed theology: “[Reformers] represent God as worse than the devil; more false, more cruel, more unjust. But you say you will prove it by Scripture. Hold! What will you prove by Scripture? That God is worse than the devil? It cannot be. Whatever that Scripture proves, it never can prove this; whatever its true meaning be, this cannot be its true meaning.””[iii]
These strong positions are mentioned precisely because they are strong positions. Heavily invested people can become defensive during discussions, which typically results in something unhelpful and often destructive. The reader is cautioned in advance to engage in these and other sensitive theological topics with discretion and with an attitude of Christian love.
[i] Louis Berkhof, Systematic Theology, Eastford, CT: Martino Fine Books, 1941: 521.
[ii] Charles Hodge, Systematic Theology, vol. 3 Peabody, MA: Hendrickson Publishers Marketing, 1873/2013: 169-170.
[iii] John Wesley, Free Grace, 1739: §25.
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