Role of Works in Justification Debate in Protestantism

The Role of Works in Justification Debate in Protestantism

The concept of justification by faith is a cornerstone of Protestant theology, yet the role of works in this doctrine has been a subject of debate. According to the Protestant Reformers, justification is a forensic term, meaning a judicial act of God where He pardons sins and declares believers righteous ^[1]. This declaration is based solely on faith in Christ, not on human works.

The Apostle Paul's writings, particularly in Romans and Galatians, are foundational to the Protestant understanding of justification. In Romans 4:16, the justification of Abraham by faith is cited as an example that justification is by faith alone, to emphasize its gracious character ^[3]. Similarly, in Galatians 2:16, it is written that "a man is not justified by works of the law but through faith in Jesus Christ" ^[2].

Protestant traditions agree that good works are not a means of justification. The Augsburg Confession (Lutheran) states that justification occurs "freely for Christ's sake, by faith" ^[5]. The Thirty-Nine Articles of Religion (Anglican) also affirm that "we are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings" ^[6]. John Calvin, a key figure in Reformed theology, emphasizes that faith is the sole instrument of justification, and good works are a consequence of justification, not its ground ^[7].

However, Protestant traditions differ on the relationship between justification and sanctification. Some, like the Reformed tradition, emphasize that justification and sanctification are distinct but inseparable. Charles Hodge, representing the Old Princeton Reformed tradition, notes that while good works are not necessary for justification, they are a necessary consequence of it ^[4]. In contrast, the Eastern Orthodox tradition, as represented by John of Damascus, views justification and sanctification as more closely tied, with a greater emphasis on theosis, or deification, as the goal of the Christian life ^[8].

The Catholic Church, as expressed in the Canons and Decrees of the Council of Trent, holds a different view on justification, emphasizing the role of faith, hope, and charity in the process of justification, and affirming that good works done after justification can increase one's justification ^[9]. This contrasts with the Protestant view that justification is a one-time event based on faith alone.

The patristic tradition, as seen in Augustine's writings, also touches on the role of grace in doing good works, suggesting that even after obtaining grace, further help of grace is necessary to avoid sin ^{[10, 11]}.

The debate over the role of works in justification highlights the complexities within Protestant theology and between Protestantism and other Christian traditions. While Protestant traditions agree on the primacy of faith in justification, differences emerge in understanding the relationship between justification and the life of good works that follows.

Sources

Easton's Bible Dictionary “Easton's Bible Dictionary: Justification — A forensic term, opposed to condemnation. As regards its nature, it is the judicial act of God, by which he pardons all the sins of those who believe in Christ, and accounts, accepts, and treats them as righteous in the eye of the law, i.e., as conformed to all its demands. In addition to the pardon (q.v.) of sin, justification declares that all the claims of the law are satisfied in respect of the justified. It is the act of a judge and not of a sovereign. The law is not relaxed or set aside, but is declared to be fulfilled in the strictest sense; an”
Galatians (Methodist/Wesleyan) “Adam Clarke on Galatians 2:16: Knowing that a man is not justified - See the notes on Rom 1:17; Rom 3:24 (note), Rom 3:27 (note); Rom 8:3 (note). And see on Act 13:38 (note) and Act 13:39 (note), in which places the subject of this verse is largely discussed. Neither the works of the Jewish law, nor of any other law, could justify any man; and if justification or pardon could not have been attained in some other way, the world must have perished. Justification by faith, in the boundless mercy of God, is as reasonable as it is Scriptural and necessary.”
Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 4:16: Therefore, &c.--A general summary: "Thus justification is by faith, in order that its purely gracious character may be seen, and that all who follow in the steps of Abraham's faith--whether of his natural seed or no--may be assured of the like justification with the parent believer."”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 34: § 5. Necessity of Good Works. On this subject there has never been any real difference of opinion among Protestants, although there was in the early Lutheran Church some misunderstanding. First. It was universally admitted that good works are not necessary to our justification; that they are consequences and indirectly the fruits of justification, and, therefore, cannot be its ground. Secondly, it was also agreed that faith, by which the sinner is justified, is not as a work, the reason why God pronounces the sinner just. It is the act by”
Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), Article IV. Of Justification.: Article IV. Of Justification.”
Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), 11.Of Justification.: 11.Of Justification.”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 109: Index of Scripture References Genesis 1:2 1:26 1:27 1:31 2:7 2:7 2:17 2:18 2:23 2:23 3:7 3:9 3:12 3:15 3:15 3:15 3:22 4:4 4:7 4:10 4:13 6:3 6:5 6:6 6:18 7:21 8:21 9:6 12:12 12:17 14:18 14:18 15:1 15:1 15:5 15:17 16:9 17:7 17:7 17:10 17:10 17:13 17:15 17:27 18:2 18:23 20:3 20:7 21:1 21:12 21:24 22:1 22:8 22:16-18 23:4 23:19 24:7 24:10 26:27 27:28 27:38-39 28:12 28:20 29 30:2 31:19 31:20 31:40-41 32 32:10 32:13 32:29-30 33 34 36:22 37:18 37:28 37:33 38:18 42 43 43:14 45:5 47:9 47:9 47:29-30 48:14 48:16 49:5-6 49:18 Exodus 2:12 3:2 3”
CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 105: 9:5 9:5 9:5 9:19 9:21 9:21 10:4 10:4 10:6-9 10:13-21 10:17 11:8 11:25-27 11:28 11:32 11:33-36 11:36 11:36 11:36 12:3 12:13 15:10 15:12 16:25-27 1 Corinthians 1:9 1:10 1:17-25 1:20 1:20-25 1:23 1:23 1:23-24 1:24 1:24 1:24 1:27 1:27 2:2 2:7-8 2:8 2:8 2:8 2:10-11 2:11 2:12 2:12 2:14-15 3:8 3:8 3:16 3:17 3:19 7:2 7:25 7:31 8 8:5 8:6 8:6 8:6 8:6 8:6 8:7 10:1 10:17 10:31 11:2 11:24-26 11:29 11:31-32 12:3 12:3 12:3 12:3 12:4-7 12:4-11 12:5-6 12:5-6 12:8 12:8 12:8-10 12:11 12:12 12:24 13:10 14:32 14:37 15:3-4 15:16-17 15:20 15:2”
Canons and Decrees of the Council of Trent on Justification (Catholic) “Canons and Decrees of the Council of Trent on Justification (Catholic, 1547), « Prev The Decree of Pope Pius IX. on the Immaculate… Next » 211: « Prev The Decree of Pope Pius IX. on the Immaculate… Next » 211”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 41.--EVEN IN JUDGMENT GOD'S MERCY (part 2): saying is rightly understood which in the gospel is read, "grace for grace,"[1]--that is, for those merits which grace has conferred.”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Necessity of Grace, Art. 9: Article: Whether one who has already obtained grace, can, of himself and without further help of grace, do good and avoid sin? I answer that, As stated above (Article [5]), in order to live righteously a man needs a twofold help of God---first, a habitual gift whereby corrupted human nature is healed, and after being healed is lifted up so as to work deeds meritoriously of everlasting life, which exceed the capability of nature. Secondly, man needs the help of grace in order to be move”

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