The Orthodox Teaching on St Paul's Justification by Faith

[zoonance]

Is the absence of chaos the best case made as evidence of truth?

[CDHealy]

that our works really do contribute to our salvation, though they do not accomplish our salvation.

Is Person A with faith saved MORE because he has more good works than Person B who also has faith?  I am unsure of what you are saying.  I believe there is synergy for believers.

The bugaboo is what is meant by "saved" here?  If one simply means with God in heaven, that is to say, in the quantitative sense, no.  Both would have the same status.  But if one is speaking about the development in the virtues, the degree of sanctification and so forth, then yes, Person A with more works could potentially be "more" saved than Person B.

However, even here Orthodox say, "Look, it's still all grace.  God can wholly sanctify anyone in an instant, and leave another to slowly and doggedly work out their salvation with fear and trembling over a lifetime."

When you say "our works really do contribute to our salvation", I agree with that, although I would call that sanctification, not justification.

And that is where you diverge from us Orthodox, for while we acknowledge a heuristic distinction between the two terms, we do not acknowledge an actual difference.

[Wycliffes_Shillelagh]

Darned definitions.

I think you all define faith differently.

[extranos]

For discussion, I would like to post these quotations of Church Fathers where they talk about being justified by faith alone.  I welcome your comments.  They were compiled by Pastor William Weedon, a highly-respected LCMS pastor.

"Similarly we also, who by His will have been called in Christ Jesus, are not justified by ourselves, or our own wisdom or understanding or godliness, nor by such deeds as we have done in holiness of heart, but by that faith through which Almighty God has justified all men since the beginning of time. Glory be to Him, forever and ever, Amen." - St. Clement of Rome (Letter to the Corinthians, par. 32)

“To this end has His Grace and Goodness been formed upon us in Christ Jesus, that being dead according to works, redeemed through faith and saved by grace, we might receive the gift of this great deliverance.” (Ambrose, Letter 76 to Irenaeus, a layman)

“But when the Lord Jesus came, He forgave all men that sin which none could escape, and blotted out the handwriting against us by the shedding of His own Blood. This then is the Apostle's meaning; sin abounded by the Law, but grace abounded by Jesus; for after that the whole world became guilty, He took away the sin of the whole world, as John bore witness, saying: Behold the Lamb of God, which taketh away the sin of the world. Wherefore let no man glory in works, for by his works no man shall be justified, for he that is just hath a free gift, for he is justified by the Bath. It is faith then which delivers by the blood of Christ, for Blessed is the man to whom sin is remitted, and, pardon granted.” (Ambrose, Letter 73, to Irenaeus, a layman)

“Human beings can be saved from the ancient wound of the serpent in no other way than by believing in him who, when he was raised up from the earth on the tree of martyrdom in the likeness of sinful flesh, drew all things to himself and gave life to the dead.” - St. Irenaeus (Against the Heresies, IV, 2, 7)

"Indeed, this is the perfect and complete glorification of God, when one does not exult in his own righteousness, but recognizing oneself as lacking true righteousness to be justified by faith alone in Christ." - St. Basil the Great (Homily on Humility, PG 31.532; TFoTC vol. 9, p. 479)

“But we all escape the condemnation for our sins referred to above, if we believe in the grace of God through His Only-begotten Son, our Lord Jesus Christ, who said: ‘This is my blood of the new testament, which shall be shed for many unto the remission of sins.’” – St. Basil the Great (Concerning Baptism, TfoTC vol. 9, p. 344)

"They said that he who adhered to faith alone was cursed; but he, Paul, shows that he who adhered to faith alone is blessed." - St. John Chrysostom (Homily on Galatians 3)

“But he calls it their 'own righteousness,' either because the Law was no longer of force, or because it was one of trouble and toil. But this he calls God's righteousness, that from faith, because it comes entirely from the grace from above, and because men are justified in this case, not by labors, but by the gift of God.” – St. John Chrysostom (Homily 17 on Romans 10:3)

“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.” Homily 7 on Romans – St. John Chrysostom

For you believe the faith; why then do you add other things, as if faith were not sufficient to justify? You make yourselves captive, and you subject yourself to the law." - St. John Chrysostom (Epistle to Titus, Homily 3, PG 62.651)

“'To declare His righteousness.' What is declaring of righteousness? Like the declaring of His riches, not only for Him to be rich Himself, but also to make others rich, or of life, not only that He is Himself living, but also that He makes the dead to live; and of His power, not only that He is Himself powerful, but also that He makes the feeble powerful. So also is the declaring of His righteousness not only that He is Himself righteous, but that He doth also make them that are filled with the putrefying sores (katasapentaj) of sin suddenly righteous. And it is to explain this, viz. what is "declaring," that he has added, "That He might be just, and the justifier of him which believeth in Jesus." Doubt not then: for it is not of works, but of faith: and shun not the righteousness of God, for it is a blessing in two ways; because it is easy, and also open to all men. And be not abashed and shamefaced. For if He Himself openly declareth (endeiknutai) Himself to do so, and He, so to say, findeth a delight and a pride therein, how comest thou to be dejected and to hide thy face at what thy Master glorieth in?” - St. John Chrysostom, Homilies on Romans 3

“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. St. John Chrysostom, Homilies on Romans 3

"Christ is Master by virtue of His own essence and Master by virtue of His incarnate life. For He creates man from nothing, and through His own blood redeems him when dead in sin; and to those who believe in Him He has given His grace. When Scripture says, 'He will reward every man according to his works' (Matt 16:27), do not imagine that works in themselves merit either hell or the kingdom. On the contrary, Christ rewards each man according to whether his works are done with faith or without faith in Himself; and He is not a dealer bound by contract, but our Creator and Redeemer." St. Mark the Ascetic (ca. 425), On those who think that they are made righteous by works.

What is meant by mercy? and what by sacrifice? By mercy then is signified, Justification and grace in Christ, even that which is by faith. For we have been justified, not by the works of the law that we have done, but by His great mercy. And sacrifice means the law of Moses. - St. Cyril of Alexandria, Commentary on Luke, Homily 23

[trifecta]

Dan,

I can't right now go provide quotes but Pastor William Weedom is mistaken.  The Church Fathers did not support justification by faith alone.   His quotes are taken out of context.   Quoting the church fathers is not easy for three reasons

1) Hyberbole and honorifics were rampant in this time period.   

2) Many church fathers, especially John Chrysostom, have volumes of writings (often transcribed sermons).   So, taking out of context is much easier to do.

3) Many times the speaker will flatter the doctrine early in a sermon only to slam it later.  Justification by faith alone is good example.  Luther had a big problem with Chrysostom because he preached a few sermons condemning JBFO.   Calvin, for reasons I don't understand,  was kinder to Chrysostom.   But all the earlier Protestant fathers dealt with the church fathers; they were too important not be dealt with. 

But by the time I became a Protestant, we NEVER heard anything about Basil the Great, Gregory of Naziansus, or John Crystostom.  Now, if these guys where such supporters of JBFO, don't you think the Protestants would highlight them as evidence that Protestantism is legitimate?

[extranos]

Now, if these guys where such supporters of JBFO, don't you think the Protestants would highlight them as evidence that Protestantism is legitimate?

No.  Only Luther believed in the Real Presence.  The others rejected it.  They knew there was no respectable Father who had done such a thing.  So why appeal to the Fathers?

3) Many times the speaker will flatter the doctrine early in a sermon only to slam it later.  Justification by faith alone is good example.  Luther had a big problem with Chrysostom because he preached a few sermons condemning JBFO.   Calvin, for reasons I don't understand,  was kinder to Chrysostom.   But all the earlier Protestant fathers dealt with the church fathers; they were too important not be dealt with.

Please post examples of why Luther supposedly had a problem with Chrysostom.

I don't know how to read St. John Chrysostom any other way (Homily on Gal 3):
Gal. 3.8. “And the Scripture, 83 foreseeing that God would justify the Gentiles by faith, preached the Gospel beforehand unto Abraham, saying, In thee shall all the nations be blessed.”

If then those were Abraham’s sons, not, who were related to him by blood, but who follow his faith, for this is the meaning of the words, “In thee all the nations,” it is plain that the heathen are brought into kindred with him.

Hereby too is proved another important point. It perplexed them that the Law was the older, and Faith afterwards. Now he removes this notion by showing that Faith was anterior to the Law; as is evident from Abraham’s case, who was justified before the giving of the Law. He shows too that late events fell out according to prophecy; “The Scripture,” says he, “foreseeing that God would justify the Gentiles by faith, preached the Gospel beforehand unto Abraham.” Attend to this point. He Himself who gave the Law, had decreed, before He gave it, that the heathen should be justified by Faith. And he says not “revealed,” but, “preached the Gospel,” to signify that the patriarch was in joy at this method of justification, and in great desire for its accomplishment.

Further, they were possessed with another apprehension; it was written, “Cursed is every one that continueth not in all things that are written in the book of the Law, to do them.” (Deut. xxvii. 26.) 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,” (Gen. xii. 4.) at a time, that is, when Faith existed, not the Law; so he adds by way of conclusion,

Gal. 3.9. “So then they which be of faith are blessed with the faithful Abraham.” 84

Then, that they might not turn round, and object that, true it was Abraham was justified by Faith, for the Law was not then given, but what instance would be found of Faith justifying after the delivery of the Law? he addresses himself to this, and proves more than they required: namely, not only that Faith was justifying, but that the Law brought its adherents under a curse. To be sure of this, listen to the very words of the Apostle.

Gal. 3.10. “For 85 as many as are of the works of the Law are under a curse.”

This is what he lays down, before proving it; and what is the proof? it is from the Law itself:—

Gal. 3:10, 11. “For it is written, Cursed is every one that continueth not in all things that are written in the book of the Law to do them. Now that no man is justified by the Law is evident.”

For all have sinned, and are under the curse. However he does not say this yet, lest he should seem to lay it down of himself, but here again establishes his point by a text which concisely states both points; that no man has fulfilled the Law, (wherefore they are under the curse,) and, that Faith justifies. What then is the text? It is in the book of the prophet Habakkuk, “The just shall live by faith,” (Hab. ii. 4.) which not only establishes the righteousness that is of Faith, but also that there is no salvation through the Law. As no one, he says, kept the Law, but all were under the curse, on account of transgression, an easy way was provided, that from Faith, which is in itself a strong proof that no man can be justified by the Law. For the prophet says not, “The just shall live by the Law,” but, “by faith:” 
Source: http://www.sacred-texts.com/chr/ecf/113/index.htm

Trifecta, rather than fight it, why not celebrate our joint history of JBFA?

[ex cathedra]

Dan,

I can't right now go provide quotes but Pastor William Weedom is mistaken.  The Church Fathers did not support justification by faith alone.   His quotes are taken out of context.   Quoting the church fathers is not easy for three reasons

1) Hyberbole and honorifics were rampant in this time period.  

2) Many church fathers, especially John Chrysostom, have volumes of writings (often transcribed sermons).   So, taking out of context is much easier to do.

3) Many times the speaker will flatter the doctrine early in a sermon only to slam it later.  Justification by faith alone is good example.  Luther had a big problem with Chrysostom because he preached a few sermons condemning JBFO.   Calvin, for reasons I don't understand,  was kinder to Chrysostom.   But all the earlier Protestant fathers dealt with the church fathers; they were too important not be dealt with. 

But by the time I became a Protestant, we NEVER heard anything about Basil the Great, Gregory of Naziansus, or John Crystostom.  Now, if these guys where such supporters of JBFO, don't you think the Protestants would highlight them as evidence that Protestantism is legitimate?

i cant talk for protestants
 Lutherans dont need the church fathers to prove sinners are Justified by faith in Jesus alone.

thats told through out scripture .


and when james talks about justification  he mostly  talks about how man justifies man by what they see .

and when he mentions how  God justifies he is in agreement with all the rest of scripture how  God justifying the ungodly
with no help from men .

[extranos]

Trifecta,
Never heard back from you on this matter.  For my own edification, I read through St. John Chrysostom's Homily on Galatians 3 and have included a section of it here, so that you can see for yourself that Pastor Weedon is not playing games when quoting St. John.
I got the quotes from here: http://www.ccel.org/ccel/schaff/npnf113.iii.iii.iii.html#iii.iii.iii-Page_25


Ver. 5. “He therefore that supplieth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?”
Have ye been vouchsafed, he says, so great a gift, and achieved such wonders, because ye observed the Law, or because ye adhered to Faith? plainly on account of Faith. Seeing that they played this argument to and fro, that apart from the Law, Faith had no force, he proves the contrary, viz., that if the Commandments be added, Faith no longer avails; for Faith then has efficacy when things from the Law are not added to it. “Ye who would be justified by the Law, ye are fallen away from grace:” (Gal. v. 4.) This he says later, when his language has grown bolder, employing the vantage-ground by that time gained; meanwhile while gaining it, he argues from their past experience. For it was when ye obeyed Faith, he says, not the Law, that ye received the Spirit and wrought miracles.
And here, as the Law was the subject of discussion, he moots another special point of controversy, and very opportunely and with much cogency introduces a notice of Abraham.
Ver. 6. “Even as Abraham believed God, and it was reckoned unto him for righteousness.”
Even the miracles done by themselves, he says, declare the power of Faith, but I shall attempt if you will suffer me to draw my proofs from ancient narratives also. Then, as they made great account of the Patriarch, he brings his example forward, and shows that he too was justified by Faith.8282    [“The answer, obvious of itself, to the preceding question is ἐξ ἀκοῆς πίστεως, ‘from the hearing of faith,’ and to this Paul subjoins that great religious-historic argument for the righteousness of faith which is presented in the justification of the progenitor of the theocratic people.”—Meyer.—G.A.] And if he who was before grace, was justified by Faith, although plentiful in works, much more we. For what loss was it to him, not being under the Law? None, for his faith sufficed unto righteousness. The Law did not then exist, he says, neither does it now exist, any more than then. In disproving the need of the Law, he introduces one who was justified before the Law, lest an objection should also be made to him; for as then it was 26not yet given, so now, having been given, it was abrogated. And as they made much of their descent from Abraham, and feared lest, abandoning the Law, they should be considered strangers to his kin; Paul removes this fear by turning their argument against themselves, and proves that faith is especially concerned in connecting them with Abraham. He draws out this argument more at length in the Epistle to the Romans; however he urges it also here in, the words,
Ver. 7. “Know therefore, that they which be of faith, the same are sons of Abraham.”
Which he proves by ancient testimony thus:
Ver. 8. “And the Scripture,8383    [“The Scripture personified. The only case in N.T. where the personification of Scripture goes beyond λέγει or εἶπεν,” etc.—Lightfoot.—G.A.] foreseeing that God would justify the Gentiles by faith, preached the Gospel beforehand unto Abraham, saying, In thee shall all the nations be blessed.”
If then those were Abraham’s sons, not, who were related to him by blood, but who follow his faith, for this is the meaning of the words, “In thee all the nations,” it is plain that the heathen are brought into kindred with him.
Hereby too is proved another important point. It perplexed them that the Law was the older, and Faith afterwards. Now he removes this notion by showing that Faith was anterior to the Law; as is evident from Abraham’s case, who was justified before the giving of the Law. He shows too that late events fell out according to prophecy; “The Scripture,” says he, “foreseeing that God would justify the Gentiles by faith, preached the Gospel beforehand unto Abraham.” Attend to this point. He Himself who gave the Law, had decreed, before He gave it, that the heathen should be justified by Faith. And he says not “revealed,” but, “preached the Gospel,” to signify that the patriarch was in joy at this method of justification, and in great desire for its accomplishment.
Further, they were possessed with another apprehension; it was written, “Cursed is every one that continueth not in all things that are written in the book of the Law, to do them.” (Deut. xxvii. 26.) 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,” (Gen. xii. 4.) at a time, that is, when Faith existed, not the Law; so he adds by way of conclusion,
Ver. 9. “So then they which be of faith are blessed with the faithful Abraham.”8484    [“After having pointed out from Scripture v. 6 and 7, that none other than believers are sons of Abraham, Paul now shows further from Scripture that none other than believers have a share in Abraham’s blessing, i.e., are justified.”—Meyer.—G.A.]
Then, that they might not turn round, and object that, true it was Abraham was justified by Faith, for the Law was not then given, but what instance would be found of Faith justifying after the delivery of the Law? he addresses himself to this, and proves more than they required: namely, not only that Faith was justifying, but that the Law brought its adherents under a curse. To be sure of this, listen to the very words of the Apostle.
Ver. 10. “For8585    [“Having shown by positive proof that justification is of faith, he adds the negative argument derived from the impossibility of maintaining its opposite, namely, justification by Law. This negative argument is twofold:
   First, it is impossible to fulfill the requirements of the law and nonfulfillment lays us under a curse (Ver. 10.); Secondly, supposing the fulfilment possible, still the spirit of the Law is antagonistic to faith, which is elsewhere spoken of as the source of life. (Ver. 11 and 12.).”—Lightfoot.—G.A.] as many as are of the works of the Law are under a curse.”
This is what he lays down, before proving it; and what is the proof? it is from the Law itself:—
Ver. 10, 11. “For it is written, Cursed is every one that continueth not in all things that are written in the book of the Law to do them. Now that no man is justified by the Law is evident.”
For all have sinned, and are under the curse. However he does not say this yet, lest he should seem to lay it down of himself, but here again establishes his point by a text which concisely states both points; that no man has fulfilled the Law, (wherefore they are under the curse,) and, that Faith justifies. What then is the text? It is in the book of the prophet Habakkuk, “The just shall live by faith,” (Hab. ii. 4.) which not only establishes the righteousness that is of Faith, but also that there is no salvation through the Law. As no one, he says, kept the Law, but all were under the curse, on account of transgression, an easy way was provided, that from Faith, which is in itself a strong proof that no man can be justified by the Law. For the prophet says not, “The just shall live by the Law,” but, “by faith:”
Ver. 12. “And the Law is not of faith; but He that doeth them shall live in them.”
For the Law requires not only Faith but works also, but grace saves and justifies by Faith. (Eph. ii. 8.)

[Ryan2010]

--- rather than fight it, why not celebrate our joint history of JBFA? ---

The irony here is that as explained earlier in the thread, justification and sanctification are not divorced in Orthodoxy.   It's not so much that The Church does not in some part to some degree agree with some of Luther's opinions.  I suspect that much of the disagreement and rejection comes from the amount of weight and focus put on certain elements of the Truth.  That is to say, if we isolate a certain aspect of the Truth and detach that aspect from the whole Truth, the Truth no longer is the Truth but is easily distorted and a distortion that is isolated from the whole becomes a lie.  

Think back to Patriarch Jeremiah's reply to the Augsburg confession.  Why would the Patriarch reject this "sola fide" war cry if the Patriarch partly agreed?  We have to remember that much of Luther's theology was reactionary.  It was a theological disposition set against what preceeded it in attempt to (re)FORM the original shape of the Roman Catholic theological disposition.  The reason the Patriarch saw the protestant reformation as an conflict "within" Roman Catholicism is because the form of the Roman Catholic theology was ever present in the reactionary theology of the protestant doctrinal works (and that remains the case).  The protestant doctrines were, as far as I can see, more often than not, Roman Catholic doctrines being brought to their logical conclusion or at the very least an exaggerated form of Roman Catholicism (for example: total depravity being an exaggerated form of Blessed Augustine's doctrinal statements concerning Original Sin).

To help you understand Orthodox theology a little:

One of the things I notice about Orthodox theological statements is that the same way in which they explain the doctrine of Ancestral Sin is the same way in which they explain the Eucharist.  The same way they explain the Church is the same way they explain marriage.  The same way they explain marriage is the same way they explain The Church.  The same way they explain faith and works is the same way they explain the Holy Trinity.  There are often distinctions but those distinctions can not and must not be isolated in practice otherwise you have division which is counter to the reality that there is unity and harmony.  True theology is organic and you can not remove one "part" from it's entirety otherwise you distort the whole.  Nothings seems to be "static" in Orthodox theology but instead dynamic and perpetual (movement).  

That is to say, it's not unlike an atom.  You can make theoretical statements about an atom.  You can make distinctions between the different parts of the atom.  What an atom is and isn't.  However, those distinctions must never split or be divorced from the reality of the atom or you get a Kaboom.  The doctrinal statements must never overstep the function and office of one part of the atom.  True doctrine must be lived.  True theology must be lived and or experienced.  For something to remain cognitively theoretical is itself a distortion of the reality of theology and doctrine.  Doctrines answer in part the question that Jesus asks, "who do you say I am?".  If you divorce Son of Man from Son of God in practice then you fall into delusion.  You nuke yourself.

If you look at the entire protestant body and the solas, the solas do what they do not have intention of doing.  Though the solas were supposed to reform (protestants) what they believed to be the original form (Roman Catholicism) in order to bring it back the true original form (which the Orthodox would say IS Orthodoxy but the protestant collective would say is protestantism) it wound up serving only to, in all reality, split the atom.  

Luther experienced the fruit of having put the weight of God onto his theological scales immediately after the split.  Scores of other theologians and "free-thinkers" came out of the woodwork to form their own reformed theologies counter and in contradiction to his own private opinion and if you look out your window you'll see that unlike those scientists that foresaw that once you split an atom a chain reaction occurs, it set off such a violent reaction that it is impossible to preserve a single church from disunity when the solas themselves ensure the preservation of further splits. It's structurally unsound.  

  A church splits.  That church splits.  That split church splits.  The split church splits into more isolated splits.  There are no safeguards. Luther himself were he to return would have to reform the Lutheran church as would all of the protestant Fathers.  Doing this, they too would have to split from their own mutated creations and bring them back to the forms they fashioned in their own image.  However, I feel the majority of Lutheran sub-denominations would probably protest against Luther.  So, due to the structure that the solas ensure, the protestant fathers would have no safeguards in place to stop this happening from their hypothetically newly reformed church and would have to return another hundred years in order to reform their mutations again.  

I'll post Patriarch Jeremiah's reply to the Lutheran "theologians" below.  Ironically, the Patriarch saw fit to use Chrysostom to show the Lutherans their errors (with love and humility mind you).  

And below that I'll also post Timothy Copples' explanation of "saved by Faith alone" written for inquirers and converts.  Timothy Copple is a "Reader" at an Orthodox Church.  


Christ is risen.

God bless
  

[Ryan2010]

From the First Reply of Constantinople to Tubingen...

[6. The New Obedience]

The sixth [article] gives the assurance that it is necessary to do good works but not to be dependent on them according to the passage: "Enter not into judgment with thy servant" [Ps 143:2]. With regard to this we say that faith precedes, and then the works follow and are necessary according to the commandment of God. The one who fulfills them, as he must, receives reward and honor in everlasting life. Indeed, good works are not separate from, but necessary for, true faith. One should not trust in works nor be boastful in a Pharisaic manner. And even if we have fulfilled everything, according to the word of the Lord, "we are unworthy servants" [Lk 17:10]. All things should be referred to the righteousness of God because those things which have been offered by us are small or nothing at all. According to Chrysostom, it has been established that God does not lead those of us who are idle into His kingdom. The Lord "opposes the proud, but he gives grace to the humble" [1 Pet 5:5; see Jas 4:6; Pr 3:24]. One should not boast about works. But to do and fulfill them is most necessary. For without divine works it is impossible to be saved. If, then, we will be convinced by the Lord who says, "If you know these things, blessed are you if you do them" [Jn 13:17], it shall be to our benefit.

It is necessary to join our good works together with the mercy from above. If we excuse ourselves because of our weakness or the goodness of God and do not add something of our own, there will be no benefit to us. How can we invoke mercy for the cure of our iniquities if it, no way have we done anything to appease the Divine One? Let us hear how Chrysostom explained [the words of] Psalm 129, "Out of the depths I cry to thee, O Lord. Lord, hear my voice" [1-2]:

    'From this we learn two things: that one cannot simply expect something from God if nothing from us is forthcoming,' because first it says, 'I cry,' and then follows, 'hear my voice.' Furthermore, lengthy prayer, full of tears, has more power to convince God to hearken to that which has been asked. But so no one may say that, since he is a sinner and full of thousands of evils, 'I cannot come before and pray, and call upon God, 'He takes away all doubt by saying: 'If thou, O Lord, shouldst mark iniquities, Lord, who could stand?' [Ps 129:3]. Here the word 'who' should be replaced by the word 'no one,' because there is no one, no one who, according to a strict account of his works, could ever attain mercy and benevolence. If you withdraw mercy and God justly imposes the penalty of the sentence and metes out punishments for sins, who will be able to bear the judgment? Of necessity all would have to submit to destruction. And we say these things not to draw down souls into carelessness, but rather to console those who have fallen into despair. Because who can boast that he has a pure heart? Or who can proclaim that he is free from sins? And what can I say of others? For if I bring Saint Paul into our midst and wish to ask of him to give an accurate account of what happened [in his case], he cannot hold his ground. For what can he say? He read the Prophets. He was a zealot with regard to the strictness of the law of the forefathers. He saw signs. Nevertheless, he had not yet ascended to that awesome sight which he enjoyed, nor had he heard that awesome voice. Before that he was, in all things, confused.

Furthermore, was not Peter, the chief [Apostle], who after thousands of miracles and such, reproved in council for his grievous fall? If, then, He shall not judge by mercy and compassion but will pronounce an accurate judgment, then [the Lord] will find all of us guilty. Therefore, the Apostle Paul said: 'I am not aware of anything against myself, but I am not thereby acquitted. It is the Lord who judges me' [I Cor 4:4]. And the Prophet said: 'If thou, O Lord, shouldst mark iniquities, Lord, who could stand?' [Ps 129:3]. And the doubling [of the word Lord,] is not simply said, but [the Prophet] was amazed at, and surprised by, the greatness of God's mercy, His boundless majesty, and the fathomless sea of His goodness. He knew, and knew clearly, that we are responsible to God for many debts, and that even the smallest of sins are deserving of great punishment. 'For with thee is forgiveness' [Ps 129:3]. This means that escape from eternal punishment does not depend on our achievements but on Thy goodness... If we do not enjoy Thy mercy, our achievements alone do not suffice to snatch us from the future wrath. But now You have mercy and justice united together, and You prefer to use the former rather than the latter. And the Lord has plainly said this through the Prophet: I am He who blots out your transgressions' [Is 43:25], that is, this is of me, it is of my goodness because those things which are yours, even though they are good, will never be sufficient to free you from punishment if the work of my mercy were not added. And [the Lord] also [said]: 'I will carry you' [Is 46:4]. Indeed atonement rightfully belongs to God, He who is truly merciful. Therefore, He examines sparingly. 'For Thy name's sake I have waited for Thee, O Lord' [Ps 129:5]. Because of Thy name, which is merciful, I have waited for salvation. When I was looking to matters of myself, I would again despair as in former times; but now, attending to Thy law and fulfilling Thy words, I have high expectations. Thou are He who said, 'as the heaven is distant from the earth' [Is 55:9], 'so my counsels are not as your counsels, nor are my ways as your ways' [Is 55:8]. And again: 'As the heaven is high above the earth, so the Lord has increased His mercy toward those who fear Him' [Ps 102:11]; that is, not only have I [God] saved those who accomplish [good] things, but I also have spared the sinners, and amid your iniquities I have demonstrated my guardianship.

In Ezekiel He says: 'I do not do this, except for the sake of my holy name, which you have profaned among the nations' [Ezek 36:22]. [This passage] says that we are not worthy to be saved, nor did we have any hope because of what we had done, but we look forward to being saved for His name's sake. This is the hope of salvation and the sacred anchor which has been left for us, who repent in order to be granted His mercy. If we are obedient, we shall eat the good of the land [cf. Is 1:19] and we shall inherit the promise. It is necessary, therefore, to hope in God, even if myriads oppress us and drive us to despair and threaten [us with] death. For Him all things are easy; and for the impossible, He can find a way. For with Him is the fountain of redemption, the sea of salvation, the treasure of mercy which springs up eternally [see Ps 36:910; Mt 18:21 f]. Where there is mercy, there also is redemption, and not only a little, but much, for the sea of mercy knows no bounds. If, then, we are bound up by our sins, it is not necessary to fall again, nor to be despondent. For wherever there is mercy and charity, there is no strict reckoning of iniquities by the one who judges. Because of His great mercy and inclination toward charity, many sins are overlooked. Being such a judge, God grants mercy without ceasing and grants pardon; He is compassionate and loves mankind and imparts salvation to all who have repented and who, according to their ability, perform the good. For truly He is good and abundantly pours forth everywhere the greatness of His mercy, and from Him is that which is truly mercy; it is very clear that He will save His own people, not punish them. Let us then offer those things we have done with all exactitude and wisdom, and let us cherish everything that is from Him, who possesses untold mercy. [12]

Wisdom comes first [to indicate] that a praiseworthy life is one that is cleansed by God rather than one that is deposed. The persons who are without remorse, walking in sin, inclining toward the baser things and are gluttonous, wallowing in the slime, never look to heaven, do not wish to be pitied; for they do not realize how greviously they suffer. It is better for someone to be polluted with unclean mud than with sins. Those who have fallen in the pit of sin will perish utterly unless they cleanse their defilement not with water, but with great toil and time and sincere repentance, with tears, with wailings, and with the customary spiritual cleansing. These are the true satisfactions, and not those made through bribes, which arouse the anger of God against those who take them. And, thus, they are subject to myriads of evil things; and every misfortune sent by God comes to them. There is no forgiveness of sins possible for such persons because zeal is directed toward their own personal gain. External filth can be dusted off very rapidly, but that which is carried around within is not readily washed away. "For out of the heart come evil thoughts, fornication, adultery," [Mt 15:19] and the like. For this reason the Prophet also said: "Create in me a clean heart, O God" [Ps 50:10]. And another: "Cleanse your heart from wickedness, O Jerusalem" [Jer 4:14]. And do you see here what pertains to us and what pertains to God? And again: "Blessed are the pure in heart, for they shall see God" [Mt 5:8].

Let us become cleansed as far as our minds can comprehend and as much as we are capable of becoming. How can this be done? "Wash yourselves; make yourselves clean; remove your evils from your souls before my eyes" [Is 1:16]. He says: "Do not become like whitewashed tombs" [Mt 23:27], appearing to be guiltless; but, thus, remove [evils from your souls] as being seen by God. "Though your sins are like purple, I will make them white as snow" [Is 1:18]. Do you not see that we have to clean ourselves first, and then God will make us white as snow? For this reason no one, not even those who sink down to the lowest evil, should despair. Even if it becomes a habit for someone and he has almost arrived to the nature of evil in itself, let him not be afraid. For even colors which do not fade and have almost become one with the material, nevertheless, are transformed into the opposite condition and become white as snow. Thus, He grants us good hope. Let us seriously try as much as we can to become clean.

Let us pursue good works. Let us not seek the speck that is in the eye of another, but let us see the log that is in our own [cf. Mt 7:3]. And, thus, with the grace of God, we shall be able to attain worthily the good things to come. Therefore, the power of works is great; and even when they commit sins, God cleanses them through repentance. One should not boast of them nor depend on them, for that would be sinful; but as much as you are able, fulfill the works which are the result of faith and are necessary. For if those who have cast out demons and who have prophesied are rejected, and have not lived a comparable life, how much more [shall we be rejected] if we are negligent and do not fulfill the commandments? Christ will say to such persons: "I never knew you" [Mt 7:23; cf. Lk 13:27].

We believe correctly to glorify Him and we live the good life to glorify Him, for there is no benefit of one without the other. And furthermore, when, perchance, we praise Him rightly but do not live properly according to the commandment, then we greatly insult Him. And although we give Him the title of Master and Teacher, we, nevertheless, scorn Him and do not fear His awesome judgment. The fact that the pagan Greeks lived an impure life is no surprise, nor are they deserving of such great condemnation. However, being Christians, who participate in so many sacraments, [and] who enjoy such glory yet live impurely is much worse and intolerable and beyond all compassion.

If, as the saying goes, we were to look earnestly toward the great and infinite compassion of God and His extraordinarily great gifts, and imagine that we will be saved by grace alone in the manner of the ingrates, we cannot hope to benefit. And besides, our own deeds, even if they may approach perfection, are nothing in comparison, except that they are supplementary and demonstrate our disposition—namely, that we are thankful, that we obey the commandments and perform good and virtuous deeds so that we may not be placed into paradise like insensible creatures, which absolutely is not done but, by our preference, through the grace of God. If we prefer to incline toward sin, we shall appear insensible as paying attention to non-existing things. Indeed, we must avoid it [sin] and detest it since it places us far away from God. And when we intend to commit a sin, then we must conjecture and imagine the dread and intolerable court of Christ in which the judge is sitting on a high and elevated throne to judge those who have lived. All creation is present and trembling at His glorious appearance.

Endnotes

12. St. Basil, On Baptism, 2.4, PG 31.1589; cf. St. Basil, Ascetical Works, vol. 9, 399.
From the Second Reply of Constantinople to Tubingen...

[Ryan2010]

Continued.......

[C.] CONCERNING JUSTIFICATION AND GOOD WORKS

[I. The Distinction between Law and Spiritual Law]

Following is the third section concerning justification by faith and good works, which shall be further explained. We do not merely say that those who obey the law shall be justified, but those who obey the spiritual law, which is understood spiritually and according to the inner man. Indeed, by "fulfilling the law of the spirit as much as we are able, we will be justified and we will not fall from grace because the Cleansing Word has passed into the depths of the soul. However, those who serve the law according to its outward expression fall totally from divine grace, for they do not know" that the completion by grace of the spiritual law cleanses the mind from every spot; nor do they know the end of the law, which is Christ. He, as the maker of all, is also the maker of the law of nature, and as He who preconceived the law, is giver both of that which is written in the letter and also of that which is in spirit or in grace. "For Christ is the end of the law" [Rom 10:4], that is to say, of the written law understood spiritually. Therefore, in Christ the Creator, who preconceived the law as lawgiver and redeemer, the law of nature, the written law, and that of grace are drawn together. The Apostle [Paul] speaks the truth when he says: "according to my gospel, God judges the secrets of men" [Rom 2:16]. That is to say, just as he preached through Jesus Christ in all laws, he rebuked some and accepted others in a fitting way, giving to each his due. If, then, one is judged according to the law, he will be judged in Christ; or if he is judged outside the law, again he will be judged in Him [Christ]. The Logos, as creator, is the beginning and the mediator and the end of all that exists. Having been begotten without sin, He had stripped himself of all rule and authority [cf. Col 2:10] even though in some way He also put them on. For He, the Logos of God, who became perfect man without sin, had the characteristics of the first Adam, as at the beginning, being free from corruption and sin. For when Adam transgressed the commandment, he was condemned to give birth through suffering and in sin from which [transgression] no one is [born] without sin. And since sin thus came because of the transgression, and nature was bound by an evil bond on account of the decision, while the evil spirits invisibly are at work, because of this the Logos of God, out of merciful compassion, has set us free by becoming man. He also has commanded that one should not contemplate that which is against nature, nor work evil, but avoid it as much as possible and hold fast only to the virtues and commandments. If something evil chances to come in a human way, we must throw it off and hasten to subordinate the more wicked to the stronger good, and subject the flesh to the spirit by exercising virtue and doing good works. For as we know, human nature has been bereft of the good works, having become barren through transgression. Indeed, the voice of the crying word became the voice according to the conscience of each one who transgressed, as it were crying out of the secret recesses of the heart: prepare the way of the Lord [cf. Jer 43:3; Mk 1:3]. Therefore, the explicit and clear preparation of the divine way constituted change and correction of living and reasoning for the better, and for the cleansing of the polluted former living and reasoning. Indeed, the way of the Lord, the good, royal and glorious way, is the life of virtue. In such a life in which the Word [Logos] works the way of salvation in each one, He dwells in us through faith and tarries among us through the various laws and teachings pertaining to both virtue and knowledge [cf. Eph 3:17]. Indeed, the paths of the word are the various kinds of virtues, the various ways of life according to God, and the pursuits of living according to God. The people who honestly pursue virtue according to God's will, make these paths straight. For the divine Word does not proceed in the paths which are not straight, even if the divine Word would find the way to some degree prepared. For instance, were one to fast and thus avoid the inflammatory diet of the passions and do other things which are able to contribute to the expulsion of wickedness, he would have prepared the way. But if he practices these things for the sake of vanity, or greed, or to please men, he has not provided for God to walk in his paths. For the way of the Lord is virtue, and the way of the straight path is without guile. Furthermore, as Scripture says: "the valley shall be filled." The flesh of each one, which has been inundated by the strong current of passions, is to be set right and lifted up through good works. Therefore, let us with great joy send far off every vice which rises up against virtue, "and every proud obstacle to the knowledge of God" [2 Cor 10:5]. Being converted by the Holy Spirit, let us journey on the way of the Lord by directing the members of the body by His divine commandments and freed from passions of every sort, desiring the true life. Thus, surely, we shall see the salvation of God by becoming "pure in heart" [Mt 5:8]. Through true faith and works which proclaim faith, we prepare the divine ascent [reign] of the Word.

[2. Concerning Grace and Works]

Moreover, we should especially know that grace not only of itself works in the saints the knowledge of the mysteries, but also that grace works in the worthy ones, who have powers by nature, the capability of receiving the knowledge. The one, then, needs the other; grace needs works, and works need grace. As light needs sight and sight needs light, the soul needs the body and the body needs the soul. Then, clearly, both [grace and works] are those things which lead to salvation; it is unambiguously necessary for one to have both—correct faith with [good] works, and works of virtue by faith. One must believe without hesitation. For with doubt and hesitation in faith, faith is not complete. Also, if faith has once been accepted, it is further deepened by searching to investigate it. For simplicity of the faith is stronger than rational proofs. Also, simple faith is stronger than the faith which is not simple—immeasurably stronger. For when one searches the depths of faith, it rises in waves, but it becomes tranquil when considered with a simple disposition.

[3. Idle Faith and Faithless Work]

Therefore, since it is undoubtedly and completely sure that we must believe without doubt, only this remains, that which it is necessary to seek with all one's might and is to be found by every means. What in reality is this? It is this: that we may attain salvation with all that we do. For idle faith and works without faith are both rejected in the sight of God. Let us consider what has been said in the light of the following: for God, who has shown himself to us as being of three hypostases, has also shown this most evident way to us. And, indeed, know also that faith, hope, and love [cf. I Cor 13:13], the golden threefold rainbow, when kept by us, effects salvation for us.

[4. Faith in Hope and Love]

And now we will elaborate at length: "Now faith is the assurance of things hoped for, the conviction of things not seen" [Heb 11:1]. In faith, the impossible is possible; weakness becomes strength; suffering is painless; and the perishable, imperishable; and the mortal, immortal. Indeed, "this is a great mystery" [Eph 5-32]. Hope is a wealth of unthinkable riches, and without doubt it is a treasure beyond treasures. Love is the source of faith, a depth of mercy, a sea of humility, and exaltation of holy souls, a likeness to God, as far as is possible for humans. Apart from these three it is impossible to find salvation. The three greatest witnesses of the past in our midst are sufficient to confirm the matter.

[5. The Apostles on the Means of Justification]

Come thou, Peter, leader of the venerable Apostles, and thou, John, the most beloved in Christ, and thou, James the Just, the first bishop of Jerusalem, bear witness concerning what has been said. Peter in the first chapter of his Second Epistle cries out in this manner and solemnly testifies thus:

    for this very reason make every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, and godliness with brotherly affection, and brotherly affection with love. For if these things are yours, and abound, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. For whoever lacks these things is blind and shortsighted [2 Pet 1:5-9].

Moreover, the Son of Thunder (the Evangelist John] in the first chapter of his First Epistle says:

    'that God is light and in him is no darkness at all. If we say we have fellowship with him while we walk in darkness, we lie and do not live according to the truth; but if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin' [I Jn 1:5-7]. 'He who says he is the light and hates his brother is in the darkness still. He who loves his brother abides in the light, and in it there is no cause for stumbling' [I Jn 2:9-10]. 'He who does not love [his brother] remains in death. Any one who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him' [I Jn 3:14-15].

Also, in the third chapter of the same Epistle: "but if any one has the world's goods and sees his brother in need" [I Jn 3:17], etc., and [John says] many other things concerning love.

[6. Saint James on the Relation of Faith and Works]

Also, the brother of God [James] in the 2nd chapter of his Epistle agrees saying:

    What does it profit, my brethren, if a man says he has faith but has  not works? Can his faith save him? If a brother or sister is ill-clad and in lack of daily food, and one of you says to them, 'Go in peace, be warmed and filled,' without giving them the things needed for the body, what does it profit? So faith by itself, if it has not works, is dead. But someone will say: 'You have faith and I have works. Show me your faith apart from your works, and I by my works will show you my faith.' You believe that God is one; you do well. Even the demons believe—and shudder. Do you want to be shown, you foolish fellow, that faith apart from works is barren? Was not Abraham our father justified by works when he offered his son, Isaac, upon the altar? You see that faith was active along with his works, and faith was completed by works, and the scripture was fulfilled which says, 'Abraham believed God and it was reckoned to him as righteousness'; and he was called the friend of God. You see that a man is justified by works and not by faith alone, as we said a short time ago. For as the body apart from the spirit is dead, so faith apart from works is dead [cf. Jas 2:14-24, 26].

[Ryan2010]

continued.....


[7. Intercorrelation of Faith, Hope, and Love for Salvation]

Let us consider whether it has not been said in vain, that apart from faith, hope, and love, it is impossible to be saved. For as we, indeed, need the eyes of our body for viewing visible things, so doubtless we have need of faith for the study of the divine things. For as knowledge of the matters comes according to the proportion of the accomplishments of the commandments, so also the knowledge of the truth comes according to the measure of the hope in Christ [cf. Jn 7:17]. And as, indeed, it is meet to worship nothing else than God, so one should not hope in any other than God alone who is the One who cares for all [cf. Mt 4: 10]. As he who has hope in man is accursed, so blessed is he who rests in God. And just as the memory of the flame does not warm the body, in the same manner faith without love does not effect the light of knowledge in the soul. Indeed, it is impossible for love to be found apart from hope. Hence, the Holy Fathers say one thing is permanent: the hope in God. All other things are not in reality, but merely thought. He who has fastened his heart on the power of faith has nothing without works. And when one has nothing, he limits everything to faith. Indeed, the power of faith is in good works. And he who has been deprived of love, has been deprived of God himself. One ought to strive in such works and also hope in Him. For if you ask yourself or another true Christian on what ground the ones being saved have hope of salvation, he would by all means say that we hope only in the mercy of God. But this is the forbearance of God. For if He would not endure evil for us, no one would be saved, since no one among men is without sin. "If even his life on the earth should be but one day on the earth" [Job 14:4-5]. Therefore, if we have the hope of salvation in the forbearance of God, this hope of salvation, indeed, is given only to those who endure the evil and not to those who bear malice. Let us then, as far as possible, be patient, piously forgiving others who have trespassed against us; and then the Heavenly Father will not only forgive us, but He will bestow upon us life everlasting in Christ.

[8. Religious Awe and Obedience Presupposed for Good Works]

Therefore, wherever religious awe of divine things and obedience to the words of the Holy Fathers are abandoned, there no good works can be built up, nor the true faith which proves itself by good works. In other words, how would we be worthy of the beatitudes, which are laid up hidden in the faith if we are persuaded only by evidence according to human reason. Why did the Gentiles "become futile in their thinking and their senseless minds darkened; and claiming to be wise, became fools?" [Rom 1:21]. Is it not because they had refused obedience to the preaching of faith and followed the dictates of this reasoning? Isaiah lamented bitterly concerning such men as being condemned. "Woe unto those who are wise in their own eyes and shrewd in their own sight!" [cf. Is 5:21]. For the Godhead, as it seems to the illustrious Athanasios, is not delivered to us by demonstration in words, but by faith and by pious and reverent use of reason. [66] And the Apostle Paul preached concerning the redemptive cross "not with eloquent wisdom" [I Cor 1:17], "but in demonstration of the spirit and power" [I Cor 2:4]; and, thus, he [Paul] tells of the "man caught up into Paradise" who heard powers "that cannot be told, [67] which man may not utter" [2 Cor 12:4]. How will one believe by reasoning the truth of the Holy Trinity, who has not simply believed?

Do you see how all the divine teachers repudiate curious reasoning and throw it all out of the household of God? For anyone who has lost what he had before seeks to find it. Yet he who has lost nothing but has kept in completeness that which he possessed from the beginning does not seek it anymore, but merely keeps well that which he possesses. We, then, have learned to keep the faith and not be seeking after many things. We, by the grace of the Holy Spirit, have lost nothing, and we seek nothing; the search after a faith [that has not been lost] is self-defeating. Therefore, just as the one who believes does not seek, likewise neither does the one who seeks believe. The one who continues to seek has not yet found, nor has he truly and steadfastly believed as he should. Where there is seeking, there is no faith; and there where faith exists, there is no need for seeking, but there is a need of the fruits of faith, which are good works. For he who is convinced by words can also be induced to adopt a different opinion. But he who is convinced by faith fortifies himself and is a confirmed believer. Therefore, we do not seek to hear the polluted words and those that are sought in faith but which do not refer to the common meanings to see if they [hearing] agree, but only to prove if they are in accord with the enunciated dogmas of the Church—even if it happens that they negate all the doctrines of philosophy. For we have not been guided to the truth by words of wisdom, nor have we been initiated to any discernable degree into the mystery of the Trinity, nor, indeed, have we learned any other doctrine from it [philosophy] than the dogmas of the faith. For the matter of philosophy, as you well know, is ontological. But the end purpose of theology is He, who is above all beings and creator of everything. It is, then, neither necessary to think of the faith as an art, nor subject to criticism that which has been approved by theologians, but to continue in those matters which the spiritual preachers have made clear. For if we would rely upon our own reasoning, we would be in danger of sinking in the chaos in which Anaxagoras fell. May Christ the King preserve us from it. [68]

[9. Saint John Chrysostom—Works Are Indispensable]

In addition, Saint Chrysostom, also, in interpreting the six days of creation in his fourth homily [On Genesis], proves that works are indispensable:

    Therefore, I ask, let us not become careless about keeping the commandments, but let us control our thoughts, First, then, let us try to win over our neighbor with love [brotherly affection] [cf. Rom 12:9f] and according to the blessed Paul, 'outdo one another in showing honor' [Rom 12:10]. For this is, indeed, what holds together and preserves our life; and in this we are distinguished from the animals and the beasts, that we can, if we will, keep the appropriate order in us, and show great concord with our fellow men, and restrain our thoughts, and crush anger, that untamed beast, and always have before it the struggle of the awesome judgement. For it is not fitting for us to simply spend the time without purpose; but every day and hour we should have before our eyes the judgement of the Lord, and also those things which can give great assurance, and those things which emphasize punishment. And thus recalling these things in our minds, let us overcome our base passions. Let us restrain the temptations of our flesh and 'put to death,' in the words of blessed Paul, 'What is earthly in you' [Col 3:5] that we may be able to receive the 'fruit of the Spirit: love, joy, peace, etc.' [Gal 5:22]. For the grace of God makes us more sturdy than a diamond and in every way invincible, if we would will it. Let this be the difference between a Christian and the ungodly person: that he [the Christian] wishes to bring forth the fruit of the Spirit. Let us not pride ourselves in name only, nor be conceited on account of external appearance. But even if we would possess the things, we should not be greatly conceited, but rather should we humble ourselves even more. Scripture says: 'when you have done all, say we are unworthy servants' [Lk 17:10]. If we would think thus and be concerned about our own salvation, we will be able to benefit ourselves and also rescue from the future hell those who have us for their teachers, so that when we accomplish with strictness this course of life, we may be deemed worthy of God's love for mankind in the future age. [69]

Therefore, one cannot find consolation in that [future] life, who has not in the present life cleansed himself of sins. 'For in Hades,' Scripture says, 'who will give to thee praise?' [Ps 6:5; cf. Sir 17:25]. And rightly so! For this [life] is the time of toil and of contests and of wrestling, and the future life is the time of wreaths and of rewards and of prizes [cf. I Cor 9:24]. Therefore, let us struggle as we still continue in the stadium so that in time, when it is proper, we may receive the wreath and accept the rewards of the toils with assurance. This is not merely said ... but we wish to remind you each day to remember to carry out good works so that when you have been perfected and accomplished and shine in the virtue of the manners of fife, 'that you may be blameless and innocent children of God without blemish' [Phil 2:15; Mt 5:14] and 'shine as lights in the world, holding fast the word of life, so that in the day of Christ' [Phil 2:16] we may be proud, that even when you are merely manifest, you have benefited those who associate with you and those who communicate with you in conversation by sharing in a spiritual fragrance and excellent manner of life which are characteristic of you. For just as it happens that keeping company with bad persons is injurious to those who associate with them, it is as the blessed Paul says: 'bad company ruins good morals' [I Cor 15:33].

In like manner, also, keeping company with good persons greatly benefits those who associate with them. Therefore, our Master who loves mankind has allowed the good to associate with the wicked, so that the latter will benefit some from this association and not remain continually in wickedness; but having before them a constant reminder, they will reap more benefits from their association with the good Persons. For such is the power of virtue, that even those who abandon it do greatly respect it and render great praise for it [virtue] as also do those who are evil. Let us give heed concerning matters of virtue before it is too late, and we unwittingly punish ourselves. May it not be so. Do you see that there is need for works and, indeed, for vigorous works and most excellent? Now, indeed, the discussion concerning these matters is sufficient. [70]

[Ryan2010]

Here too, Copple addresses the Church Fathers in regards to "sola fide": 

How We Are Saved by Faith Alone
1 Timothy 1:12-17

Reader Timothy Copple

    (1 Tim 1:12-14 NKJV) And I thank Christ Jesus our Lord who has enabled me, because He counted me faithful, putting me into the ministry, (13) although I was formerly a blasphemer, a persecutor, and an insolent man; but I obtained mercy because I did it ignorantly in unbelief. (14) And the grace of our Lord was exceedingly abundant, with faith and love which are in Christ Jesus.

After having dealt with those who "desiring to be teachers of the law, understanding neither what say nor the things which they affirm," St. Paul moves to express the mystery of the Gospel upon which the whole of one’s salvation is founded.

To those who wish to base our salvation upon our own ability to "know" God in human knowledge, listen to what St. Symeon the New Theologian has to say:

    "For no one is able to think of speak properly about what concerns the holy Trinity from just reading the Scriptures. One instead accepts it by faith alone, abides with what has been written, and does not dabble with anything more. As for those who are curious and dare to meddle cheerfully with divine things, [they should understand that] it is not possible to say anything at all outside of what has been written and taught by the fathers.

    "Listen to what Christ says in confirmation:

    "’No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal Him [Mt 11:27]’

    "With these and similar sayings He therefore shuts up the shameless and flapping mouths of those people who say and think that by exterior wisdom and book-learning they know the whole truth, know God Himself, and possess knowledge of the mysteries hidden in God’s Spirit."
    (St. Symeon the New Theologian, "Ninth Ethical Discourse")

For those who would believe that our salvation depends upon our ability to perform certain task correctly, St. Symeon also has a few things to say on this account.

    "Since according the divine Apostle it is ‘Not because of works, lest any man should boast’ [Eph 3:9] that salvation comes to us who believe, we must not be confident at all in our works—I mean fasting and vigils, sleeping on the ground, hunger and thirst, binding the body with irons or troubling it with hair shirts. These things are nothing at all, because many indeed among the evil-doers and the wretched have endured such things and remained the same, neither ceasing from their evil nor improving from their wickedness. While these actions do contribute a little to dragging the body down toward humility, or better, to incapacity and infirmity, yet this by itself is not what God is seeking. He longs instead for a broken spirit, a humble and contrite heart, and for us always to speak our heart to Him with humility: ‘Who am I, my Master and God, that You came down and took flesh and died for me, so that You could deliver me from death and corruption, and make me a communicant and participant of Your glory and divinity?’ When, according to the invisible movements of your heart, you find yourself in this state, you will discover Him immediately embracing you and kissing you mystically, and bestowing on you a right spirit in your inward parts, a spirit of freedom and of remission of your sins. Nor this alone but, crowning you as well with His gifts, He will make you glorious with wisdom and knowledge."
    (St. Symeon the New Theologian, "Eighth Ethical Discourse")

So you see here in St. Paul these same evidences. One, he was a "blasphemer" of God, because he was persecuting and seeking to fight against that which God had put in place. Two, he did this out of "ignorance" because he did not really know God. Before Christ appeared to him on the Damascus Road, he thought He had knowledge, but it was only human knowledge of the Law. He thought He had a righteousness as one of the strictest of the Pharisees in following the letter of the Law. However, when he encountered Christ in His glory, he was blinded yet he was not destroyed. He fell to the ground, in order that he might be raised up in Christ. He was led by the hand in darkness that he would be led to Christ who is the light. This is due to God’s grace and mercy. All St. Paul’s knowledge and works had brought him was to actually find himself fighting against God rather than for Him since he did not really know Him. Only when St. Paul came face to face with the risen Christ does he then see the folly of what he once thought was wisdom. All the saints confess that knowledge of God does not come from our own ability to deduce, induce or to systematically understand God purely on a factual knowledge of Him. Rather, it is through putting on Christ and dying to the Old Man, being illumined and having our passions burned from us in the fiery grace of His abiding presence in us.

This salvation is due to the grace of our Lord which comes with "faith and love." Even in this, this faith and love comes as we are "in Christ". As St. Paul says elsewhere, it is a gift. We cannot earn it, we cannot lay any kind of claim to acquiring it of our own merits. The only foundation for our salvation lays in the grace of Christ Jesus our Lord, and our faith therein.

    (1 Tim 1:15-17) This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief. (16) However, for this reason I obtained mercy, that in me first Jesus Christ might show all longsuffering, as a pattern to those who are going to believe on Him for everlasting life. (17) Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen.

We are familiar with the "chief of sinners" statement. We recite that phrase at each liturgy in preparation for receiving the Body and Blood of Christ in the Holy Gifts. Rightly we mystically recognize that each of us are the "chief of sinners". Why? How can everyone be the "first and worst" of sinners?

St. Paul had a special claim to this title. After all, he actively sought the deaths and torture of God’s people. He was consumed with a "zeal without knowledge" and in so doing became widely known as one to be feared by Christians when he came to town. He sincerely felt that he was the chief of sinners, because of his outright opposition to God. Despite the fact that he was indeed the "chief of sinners" yet he received mercy from God, making him a pattern for us. This thought is expressed by St. John Chrysostom’s homily on these passages:

    "But how is it, that he here calls himself a sinner, nay, the chief of sinners, whereas he elsewhere asserts that he was "touching the righteousness which is in the law blameless"? (Phil. iii. 6.) Because with respect to the righteousness which God has wrought, the justification which is really sought, even those who are righteous in the law are sinners, "for all have sinned, and come short of the glory of God." (Rom. iii. 23.) Therefore he does not say righteousness simply, but "the righteousness which is in the law." As a man that has acquired wealth, with respect to himself appears rich, but upon a comparison with the treasures of kings is very poor and the chief of the poor; so it is in this case. Compared with Angels, even righteous men are sinners; and if Paul, who wrought the righteousness that is in the law, was the chief of sinners, what other man can be called righteous? For he says not this to condemn his own life as impure, let not this be imagined; but comparing his own legal righteousness with the righteousness of God, he shows it to be nothing worth, and not only so, but he proves those who possess it to be sinners."

You see, we are not comparing ourselves against each other, as if we were the chief of sinners among men and women, but we are comparing ourselves against God, we are all the chief of sinners. On a personal level, we also see ourselves as the chief of sinners among those around us as well, since we are not called to judge anyone else but ourselves. If we do not believe ourselves to be the chief, then we have judged our brother as being worse of a sinner than we are and will be judged ourselves in the same manner by God. In this manner, we are called to focus on our own unworthiness before God, knowing like St. Paul that we are blasphemers in our actions and thoughts, even if they might be done from habit or ignorance. Yet we recognize that we are, like St. Paul, finding ourselves fighting against God by relying upon our own intellect and abilities as a foundation of our salvation.

Now we get to this phrase made popular by Martin Luther in the Reformation, which we find St. Symeon using above: Faith alone. Are you surprised that he used this phrase? Do not be, for he is not alone among the Fathers. In his homily on these very verses, we also find St. John Chrysostom using these very words himself:

    "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. "

And again:

    "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 mis-spent all his former life in vain and wicked actions, should afterwards be saved by his faith alone."

What are we to make of this? Why the big problem with being saved by "faith alone" if even the Church Fathers taught this? You will note, however, that just as St. Paul and St. James do not then say that because our works are not a foundation to our salvation, that they are a hindrance to it. Rather it is the fulfillment of faith. To divorce works from faith is to make it abstract and lifeless. The opposite of faith is unbelief. The chief characterisitic of either is in what we do or do not put our trust in. As St. Symeon also says:

    "Knowledge of these things is for them whose intellect is illumined daily by the Holy Spirit on account of their purity of soul, whose eyes have been clearly opened by the rays of the Sun of righteousness, whose word of knowledge and word of wisdom is through the Spirit alone, whose understanding and fear of God, through love and peace, are preserved firmly in faith by the sanctity and goodness of their way of life."
    (St. Symeon the New Theologian, "Ninth Ethical Discourse")

At the beginning of the Eighth Ethical Discourse, St. Symeon gives us the context in which the Father’s understand being saved by "faith alone."

    "And, wishing to show us the way of salvation, He says: ‘God sent His Son into the world, that whoever believes in Him should not perish but have eternal life’ [3:16]. Whoever therefore believes these things from his heart and is assured that Christ came not to judge but to save him, and not by his own labor or effort or sweat, but by faith alone in Him: how, tell me, should he not then love Him with all his soul and all his mind?"

You see, it is not "by faith alone," period. Rather it is "by faith, in Christ alone" that we are saved. Our whole belief and trust is in Him alone. If our trust is in our intellect or our own abilities to perform works of righteousness, then we neither believe Him nor have faith alone in Him. If we thus really believe Him, have put our trust in Him alone as our only source of salvation, knowledge, wisdom and glory, and this is not simply a saying of our lips and brain but a heart felt conviction; then our outer man will also show forth its conformity to this belief and faith by doing all it’s works and activities as building on that foundation. Faith alone in Him results in the Holy Spirit writing the Law on our heart as promised by the prophets and fulfilled on the day of Pentecost. Then, as St. Symeon says in another place, the commandments are worn as an adornment and not as a straightjacket. They are as medicine to our prideful soul bring us to health, not works of self-righteousness leading us to further delusion, illness and death of the soul. They guide us in the spirit of obedience, breaking of the will, and humility to God.

Faith, then, involves our whole self, the intellect, the heart and the body. Salvation by faith alone is in essence a renunciation of ourselves as a foundation. We no longer trust ourselves. We no longer trust our will. We trust, only Christ. The more we deaden the passions of our own will and heart do we open ourselves up to receive the passion of Christ alone. St. Symeon puts it thus:

    "What else is so dear to God and welcome as a contrite and humble heart, and pride laid low in a spirit of humility? It is in such a condition of soul that God Himself comes to dwell and make His rest, and that every machination of the devil remains ineffective. All the corrupting passions of sin vanish completely. The fruit of the Holy Spirit alone weighs heavy in the soul, that fruit which is love, joy, peace, kindness, goodness, faith, meekness, humility, all-embracing continence, followed in succession and beauty by divine knowledge, the wisdom of the Word, and the abyss of Christ’s hidden councils and mysteries. He who has arrived at becoming and being endowed with these qualities is changed for the good, and from a man he becomes an angel. In the body here-below he circulates among men, but in his spirit he lives and converses with the angels, and in joy inexpressible stretches himself out to the love of God. To that love no one among men has ever drawn near unless first he purified his heart through repentance and many tears, and penetrated the depths of humility, and became pregnant with the Holy Spirit, by the grace and love for mankind of our Lord Jesus Christ, with Whom be glory, honor, and majesty to the Father together with the Holy Spirit, now and ever, and unto ages of ages. Amen."
    (St. Symeon the New Theologian, "Eighth Ethical Discourse")

This is the faith and hope of St. Paul in writing these words, and the inexpressible gift of love that God bestows on us if only we approach Him in repentance, tears of the soul, and humility as the chief of sinners. Some might think that this seems depressing and hard. We want joy and happiness. What the saints have found, however, is that just as worldly joy and happiness leads one to sadness and gloom, dying daily to our desire for these things, bringing ourselves to the cross of our sins by allowing the brightness of His light to shine in us, we will discover a joy and peace that the world cannot give. This is where the faith and the trust in Christ comes in, because our first reaction to the light is to run away. Like St. Paul we tend to become blinded, experiencing the full humiliation and force of our sins by His presence. If, however, we trust in Him, allow Him to led us by the hand, we will in time also have our sight restored, our sins cleaned up, and the joy of God shining in our souls. It is this contrast which brings St. Paul to praise God, for even though He had a very big pile of sins of the most grievous kind, yet God was merciful. We too can count on that kind of mercy and compassion before God if we will but endure the painful, messy struggle of shining the light of Christ on our sins and allowing Him to instill in us the virtues of His character. From this comes true joy and happiness as St. Paul expresses in these brief words of thanksgiving for what God has done. He is our pattern. Follow him as he follows Christ.

[extranos]

Ryan,
Unfortunately, I don't have enough time to read all of your posts.  I skimmed them, however, and all I can say is that it seems that the Church Fathers really do teach that we are justified by faith alone.  If you want to argue that salvation cannot be pinned only onto justification, then I would also agree with this.  Lutherans say that we believe in JBFA, but we don't say that salvation is only by faith....we believe, like the Orthodox, that works should flow from faith.  If they don't, then we'd say that such a person doesn't appear to have faith.  To Lutherans, faith is not an intellectual assent, as it seems to be defined in the Evangelical world, rather it is analogous to trust.  That's why it can be said that the demons believe but are not saved.  They might believe that Jesus exists, but they don't trust in Him for anything.
I'm stumped....the quotes that I saw from you seem to reinforce what I believe, not contradict it.  It also points out that I think the Orthodox and Lutherans are saying pretty much the same thing but using different words.

[trifecta]

Greetings, Dan.   Sorry for my lateness (and brevity)

Ryan,
Unfortunately, I don't have enough time to read all of your posts.  I skimmed them, however, and all I can say is that it seems that the Church Fathers really do teach that we are justified by faith alone.

Then why did Orthodox scholars for centuries disagree?  Why does Chrysostom, for example, say that works are indispensible?    Ryan posted whole texts disagreeing with this idea.   Why did Luther have problems with Chrystostom?

  If you want to argue that salvation cannot be pinned only onto justification, then I would also agree with this.  Lutherans say that we believe in JBFA, but we don't say that salvation is only by faith....we believe, like the Orthodox, that works should flow from faith.

Catholics believe this too.  Works are evidence of what flows from within.

  If they don't, then we'd say that such a person doesn't appear to have faith.  To Lutherans, faith is not an intellectual assent, as it seems to be defined in the Evangelical world, rather it is analogous to trust.  That's why it can be said that the demons believe but are not saved.  They might believe that Jesus exists, but they don't trust in Him for anything.

Interesting and valid point.

I'm stumped....the quotes that I saw from you seem to reinforce what I believe, not contradict it.  It also points out that I think the Orthodox and Lutherans are saying pretty much the same thing but using different words.

Dan, the Church Fathers are not something you can skim and scan though.  (I explain why earlier in this thread).  I'll admit, I prefer to take the words of experts that know more than I do.  It seems to me that Pastor Weedon has taken quote chunks from long writings and concluded what he wanted to conclude.

Simply put, Orthodox scholars are better than Western ones.  They do not suffer from undue Augustinian influence,  do not take things out of context, really understand Greek, refuse to reduce the faith to legal terms, and unlike Luther, don't have an ax to grind. 
 
Thanks for reading.