Cajetan, On Faith and Works (1532) Of the many Roman Catholic theologians who took up the pen against

Luthe , Ca !inal Cajetan (1"#$%153") anks among the &est' (his (homist, who ha! met with Luthe in )ugs&u g in 151$, was one of the few in the ne*t !eca!e who ecogni+e! the issue that was at the hea t of Luthe ,s attack on the chu ch' -is ca eful esponse to it in this essay allows us to compa e Luthe ,s theology of justification with a contempo a y an! in!isputa&ly Roman Catholic pe specti.e on the issue' (o the /up eme 0ontiff, Clement 1223 O&e!ience to the comman!s of you -oliness is always !ue, &ut now it is fo me a !elight since 2 was wanting to efute the poisonous Luthe an .iews on faith an! wo ks' 4ea ing these we e infecting e.en the hea ts of the faithful, 2 ha! sho tly &efo e ecei.ing you -oliness, comman! felt calle! to w ite this t eatise' (his is conse5uently an ag eea&le act of o&e!ience which 2 hope p o.es f uitful fo Ch ist,s faithful an! pleasing to you -oliness, whose office it is also to ju!ge this sho t wo k' 1' (he Luthe an 6oct ine of 4aith (he Luthe ans e*alt the e.angelical !oct ine of man,s ete nal sal.ation th ough faith in 7esus Ch ist, ou human 8e!iato &etween 9o! an! man' (hey teach that men attain the fo gi.eness of sins th ough faith in 7esus Ch ist, &ut they enla ge the te m :faith; so as to inclu!e that con.iction &y which the sinne app oaching the sac ament &elie.es he is justifie! &y the !i.ine me cy th ough the inte cession of 7esus Ch ist' (hey assign such g eat .alue to this con.iction that they say it attains the fo gi.eness of sins th ough the !i.ine p omise' (hey affi m that unless one has this fi m con.iction a&out the <o ! of 9o!, one is !espising the !i.ine <o ! &y not &elie.ing the !i.ine p omise' =ut if in ecei.ing the sac ament one fi mly &elie.es he is justifie!, then he is t uly justifie!' Othe wise the !i.ine p omise woul! not &e t ue an! effecti.e' /ome Luthe ans so e*tol this kin! of faith that they teach it attains the fo gi.eness of sins &efo e the sinne has cha ity' (hey &ase this on e*ten!e! te*ts of the apostle 0aul which !istinguish justifying faith f om the law' Cha ity, they hol!, is inclu!e! un!e the law, since the fi st an! g eatest comman!ment of the law is to lo.e 9o! with one,s whole hea t, an! so on, as ou Lo ! sai! in the gospel, in 8atthew 22 >33?@'A(hese .iews make up the hea t of Luthe an teaching conce ning faith' 2' ) 4i st B o 3 B5ui.ocal Cse of the (e m :4aith; :4aith; means one thing when -oly /c iptu e efe s to that which justifies men, an! means something else when it efe s to that con.iction &y which one &elie.es he is justifie! &y Ch ist an! the sac aments' 7ustifying faith is that which -e& ews 11 >31@ !efines3 :4aith is the su&stance of things hope! fo , an! the con.iction of things not seen'; (aken in this sense, faith is one of the th ee theological .i tues efe e! to &y 0aul, :Dow faith, hope, an! cha ity emain; >1 Co ' 13313@' (aken in this sense faith is the gift of 9o!, as w itten in Bphesians 2 >3$@, &y which we a e sa.e! an! without which it is impossi&le to please 9o!' =y such faith we &elie.e all the a ticles of faith an! whate.e is to &e &elie.e! as necessa y to sal.ation' =ut faith, taken as a con.iction &y which a pe son &elie.es he is justifie! as he he e an! now ecei.es this sac ament &y the me it of Ch ist, is much !iffe ent f om faith taken in the fi st way' )s a fi st in!ication of this, consi!e what is &elie.e!' Dow faith cannot hol! to something false, &ut this con.iction can &e !ecei.e!, since it conce ns a pa ticula effect he e an! now' (his

con.iction a ises in pa t f om the faith that is necessa y fo sal.ation an! in pa t f om human conjectu e' Conce ning the me it of Ch ist an! the sac aments, it is faith that calls fo such a con.ictionE &ut conce ning the effect he e an! now in one,s own case, it is human conjectu e that gi.es ise to the con.iction' 2t is a matte of Ch istian faith that anyone t usting in the me it of Ch ist an! inwa !ly an! outwa !ly ecei.ing the sac ament co ectly is justifie! &y !i.ine g ace' =ut Ch istian faith !oes not e*ten! to the &elief that 2 am at this moment inwa !ly an! outwa !ly ecei.ing the sac ament co ectly' /imila ly 2 am hel! &y Ch istian faith to &elie.e that the t ue &o!y of Ch ist is in a co ectly consec ate! host, &ut Ch istian faith !oes not e*ten! to the &elief that the host consec ate! at this moment &y this pa ticula cele& ant on this alta is the &o!y of Ch ist, since this latte can fo .a ious easons &e false' ) secon! consi!e ation is that all Ch istians sha e in one an! the same faith, acco !ing to Bphesians " >35F@, :One Lo !, one faith'; O&.iously, my own faith !oes not entail &elie.ing that this man who is ecei.ing the sac ament is he e an! now justifie! o that the &o!y of Ch ist is in a pa ticula host' Conse5uently no one,s :faith; entails &elie.ing this pa ticula effect of this sac ament in the case of this in!i.i!ual' (he efo e, the unity of faith & ings to light the secon! !iffe ence &etween faith an! the con.iction !esc i&e!' -ence the fi st e o of the Luthe ans in this matte is that they att i&ute to this con.iction what -oly /c iptu e att i&utes to faith' <hen they teach this con.iction they constantly cite te*ts of -oly /c iptu e on faith, such as, :)s justifie! &y faith, we ha.e peace with 9o!; >Rom' 531F@, an! :&y faith pu ifying thei hea ts; >)cts 153GF@ an! countless te*ts like these' 3' (he /econ! B o 3 (eaching (hat (his Con.iction )ttains 4o gi.eness of /ins (hei asse tion that a con.iction of this type attains the fo gi.eness of sins can &e sai! an! un!e stoo! &oth ightly an! w ongly' 2f it is sai! an! un!e stoo! that this con.iction info me! &y faith an! cha ity attains fo gi.eness of sins, this is t ue' =ut if the info ming influence of cha ity is e*clu!e!, then it is false' )s )ugustine says in De Trinitate, =ook H1, Chapte 1$, the e is no mo e e*cellent gift of 9o! than cha ity, which alone !istinguishes the sons of the ete nal king!om f om the sons of ete nal pe !ition' One shoul! know that this con.iction is in fact sha e! &y all who !e.outly app oach the sac aments' ) pe son !e.outly app oaching any sac ament !oes &elie.e that &y ecei.ing it he is justifie! &y the me its of the passion an! !eath of Ch ist, o else he woul! not so app oach' =ut this con.iction is not the same in all, since one pe son may &elie.e mo e than anothe that he is justifie!' 9ene ally the !e.out join to this con.iction a !ou&t, namely, that the cont a y may &e the case' (hey !o this since no te*t of /c iptu e an! no !ocument of the chu ch teaches us that we must hol! this con.iction against all !ou&t' (he eason fo !ou&t is that gene ally no one knows whethe on his pa t something impe!es eception of the gift of fo gi.eness of sins' 9ene ally, one !oes not know whethe he is lacking the g ace of 9o!' -ence such a !ou&t entails no !espising of the !i.ine p omise' One is not !ou&ting a&out 9o!, not a&out the me it of Ch ist, an! not a&out the sac ament, &ut one is !ou&ting a&out himself' 2t is w itten >0s' 1$313F@, :<ho un!e stan!s his own sinsI; 4u the e.i!ence fo this o !ina y !ou&t a&out a pa ticula effect of the !i.ine me cy, that is, the fo gi.eness of sins of an in!i.i!ual now !e.outly tu ning to 9o!, is foun! in chapte 2 of the p ophet 7oel' )fte speaking of those who ha! tu ne! to 9o! with thei whole hea t in fasting, weeping, an! lament, an! afte efe ing to the g eatness of 9o!,s me cy towa ! sinne s, the p ophet a!!e! >7oel 231"F@, :<ho knows whethe 9o! will tu n an! fo gi.eI; (hus no one

among those who we e con.e te! was ce tain, &ut each ha! some !ou&t whethe 9o! fo ga.e them' ) confi mation of this lies in the fact that the !ou&t affecting this con.iction woul! only &e justifia&ly emo.e! &y one of th ee causes' 4i st, !i.ine e.elation coul! & ing this a&out, &ut this is not to the point he e, since although 9o! has e.eale! that all !o attain fo gi.eness who inwa !ly an! outwa !ly t ust co ectly that they attain this, he has not e.eale! that this pe son is now co ectly tu ning to 9o! inwa !ly an! outwa !ly' (his pa ticula effect is not inclu!e! in the e.elation on which Ch istian faith is &ase!' /econ!, a sufficient num&e of testimonies can moti.ate one to &elie.e in a pa ticula fact' 4o instance, a sufficient num&e of testimonies can & ing one who has ne.e left Rome to &elie.e that the islan! of Calicut o (ap o&an !oes e*ist' =ut o&.iously in the case of the con.iction &y which one &elie.es he is justifie! the e !o not occu any testimonies that & ing the min! to &e con.ince! a&out this effect now in oneself' (hi !, the special competence of witnesses coul! emo.e the !ou&t, fo instance, if they we e &eyon! all o&jection, as in Romans $ >31#F@ whe e the apostle w ites that the -oly /pi it &ea s witness to ou spi it that we a e sons of 9o!' (his witness p esupposes that the fo gi.eness of sins has &een confe e!, &ecause it p esupposes that the one a&out whom witness is gi.en is in fact a son of 9o!, as the te*t clea ly in!icates' =ut the con.iction asse te! &y the Luthe ans !oes not p esuppose in one the fo gi.eness of sins, &ut is itself the way of attaining this, as a p io eality attains what follows' -ence it is to posit an a &it a y !ogma to say that this so t of con.iction a&out the wo ! of Ch ist, &ase! on the me it of his passion, an! so on, infalli&ly attains the fo gi.eness of sins' Conse5uently Leo H inclu!e! the following among the con!emne! a ticles of Luthe 3 /ins a e not fo gi.en unless when the p iest fo gi.es one &elie.es they a e fo gi.enE in fact, sins emain unless one &elie.es he is fo gi.en' 2t is not sufficient that sins &e fo gi.en an! g ace &e gi.enE one must also &elie.e he is fo gi.en' ' ' ' Jou shoul! in no wise t ust you a e a&sol.e! &ecause of you cont ition, &ut &ecause of the wo !s of Ch ist, :<hate.e you loose' ' ' '; Rely on these if you ecei.e the p iest,s a&solutionE fi mly &elie.e you a e a&sol.e!, an! you will t uly &e a&sol.e!, howe.e it might &e with you cont ition' ' ' ' 2f pe chance, as coul! not occu , one is not cont ite when he confesses, o if the p iest gi.es a&solution in jest an! not se iously, still if one &elie.es he is a&sol.e!, he is in fact t uly a&sol.e!' "' (he (hi ! B o 3 4o gi.eness of /ins 0 ece!ing Cha ity 2t is intole a&le that one,s sins woul! &e fo gi.en &efo e cha ity is infuse! in the pe son fo gi.en, as the following will con.incingly show' )n enemy cannot &e ma!e a f ien! unless he ha.e the attitu!e of f ien!ship' ) f ien! !e.oi! of the 5uality of f ien!ship woul! &e incomp ehensi&le, just as something white is incomp ehensi&le without whiteness' =ut when the un ighteous man is ma!e ighteous th ough Ch ist, an enemy of 9o! is t ansfo me! into a f ien! of 9o!, as the apostle says in Romans 5 >31KF@, :<hen we we e enemies we we e econcile! to 9o! &y the !eath of his /on'; Reconciliation makes the econcile! pe son a f ien!' -ence it is impossi&le an! incomp ehensi&le that a sinne &e justifie! in the a&sence of f ien!ship towa ! 9o!' Cha ity is this f ien!ship &etween man an! 9o!, &eing &oth man,s lo.e of f ien!ship towa ! 9o! an! 9o!,s towa ! man' :9o! is lo.e, an! he who a&i!es in lo.e a&i!es in 9o!, an! 9o! in him; >1 7ohn "31#F@' <e ea! in the same epistle, :<e lo.e 9o!, &ecause he fi st lo.e! us; >"31GF@' /ince f ien!ship consists in mutual lo.e, the fo gi.eness of sins takes place essentially th ough cha ity' -ence what we call the ighteousness of faith is i!entical with cha ity' <e speak of the ighteousness of faith, since &y it a pe son is ighteous &efo e 9o!, confo ma&le to the

!i.ine ealities an! !ee!s in which we &elie.e' (he sense appetites a e su&ject to the will, the will to ight eason, an! ight eason is su&ject to 9o! in confo mity to what we accept in faith a&out him an! a&out ou hea.enly homelan!' <e call the same thing cha ity since it also in.ol.es the lo.e of f ien!ship towa ! the 9o! who is g anting us citi+enship in the hea.enly homelan!' 0hilippians 3>32KF@ says, :Ou citi+enship is in hea.en'; )n! Bphesians 2>31GF@, :Jou a e no longe guests an! st ange s, &ut citi+ens with the saints an! mem&e s of 9o!,s househol!'; )lso, in the Canticle, :8y &elo.e! is mine, an! 2 am his; >231#F@' (his easoning suffices in itself to con.ince the min!, &ut it is fu the suppo te! &y the autho ity of Ch ist, an! of 0ete , 7ohn, an! 0aul, all of whom att i&ute the fo gi.eness of sins to &oth faith an! cha ity' 2n Luke ?>35KF@, Ch ist sai! to the sinful woman, :Jou faith has sa.e! you'; =ut he also sai! a&out he 3 :8any sins a e fo gi.en he , &ecause she has lo.e! much; >?3"?F@' 2n this te*t the conjunction :&ecause; shows that lo.e is the p o*imate cause of the fo gi.eness of sins, that is, :&ecause she has lo.e!'; 4aith is the cause inchoati.ely, &ut cha ity is the cause completing the fo gi.eness of sins' 0ete the apostle sai! in )cts 1K >3"3F@, :(o him all the p ophets &ea witness that e.e yone ecei.es fo gi.eness of sins who &elie.es in his name'; (hen in his 4i st Bpistle, chapte " >3$F@, he w ote, :Cha ity co.e s a multitu!e of sins'; 2n a simila way the apostle 7ohn w ote in chapte 5 of his 4i st Bpistle, :B.e yone who &elie.es that 7esus is the Ch ist is &o n of 9o!; >531F@' )n! in chapte 3, :<e know that we ha.e passe! f om !eath to life, &ecause we lo.e the & eth en' One who !oes not lo.e emains in !eath; >331"F@' 9 ante! that 7ohn w ote specifically a&out lo.e of the neigh&o , &ut this !oes not !isp o.e ou point, since o&.iously the cha ity &y which we lo.e 9o! fo his own sake is i!entical with that &y which we lo.e the neigh&o fo the sake of 9o!' 7ohn,s 4i st Bpistle says this in chapte " >3?% 12F@ an! fin!s e.i!ence fo the passage f om !eath to life only in such lo.e of the neigh&o >331"F@' 4inally, the apostle 0aul, in Romans 5>31F@, w ote, :7ustifie! &y faith, we ha.e peace with 9o!'; =ut in 1 Co inthians 13>32F@, :2f 2 ha.e all faith, so as to mo.e mountains, &ut ha.e not cha ity, 2 am nothing,; nothing, that is, in the spi itual ealm whe e we a e ma!e chil! en of 9o!' 2n 9alatians 5>3#F@ he w ote, :2n Ch ist 7esus neithe ci cumcision no unci cumcision a.ails anything, &ut athe faith wo king th ough lo.e'; <hat a.ails in Ch ist is e.i!ently not just any kin! of faith &ut that wo king th ough lo.e' 2t is e.i!ent the efo e that the o !ina y teaching of the chu ch is t ue3 that the fo gi.eness of sins occu s not &y uninfo me! faith &ut &y faith info me! &y cha ity' (he no mati.e te*ts teaching that we a e ma!e ighteous &y faith a e conse5uently to &e un!e stoo! in the p ecise sense of faith info me! &y that f ien!ship towa ! 9o!, which we call cha ity' Dow it was o&jecte! that faith is ma!e !istinct f om an! oppose! to the law, an! that cha ity is inclu!e! un!e the law' <e answe that when Ch ist spoke of the fi st an! g eatest comman!ment of the law, he use! :law; in a !iffe ent sense than !i! the apostle in !istinguishing faith f om the law >8att' 2233?fF'@' Ch ist use! :law; to in!icate all the !i.ine comman!ments w itten in the &ooks of 8oses' =ut the apostle spoke of :law; in a na owe sense, as em& acing mo al, ce emonial, an! ju i!ical p ecepts' 2 ha.e not in.ente! this !istinction, &ut ha.e taken it f om /c iptu e itself, so that e.en the a!.e sa ies shoul! accept it' (he fact that Ch ist use! :law; in a & oa! sense is p o.en &y the te*t of 6eute onomy # f om which he cite! the p ecept conce ning lo.e of 9o! >#35F@' 2mme!iately

&efo e this, the e is a p ecept conce ning faith, whe e it says, :-ea O 2s ael3 the Lo ! ou 9o! is one Lo !; >#3"F@' 2n the same passage of the law the e is lai! !own a p ecept of faith, &elie.ing 9o! is only one, an! a p ecept of lo.ing the same 9o!' <e a e to un!e stan! that a p ecept conce ning cha ity is no less inclu!e! in the law than a p ecept conce ning faith, when we take :law; in a & oa! sense' -ence it is also clea that just as the apostle !istinguishes faith f om the law, one can e5ually well !istinguish cha ity f om the same law' =ut the fact that the apostle speaks of the law in a manne e*clu!ing the elements of faith an! cha ity is o&.ious when he calls it the :law of wo ks; >Rom' 332?F, 1g'@, an! says that the gentiles o&se .e it &y natu e, as in Romans 2 >31"F@, :the gentiles who !o not ha.e the law !o &y natu e what the law e5ui es'; 2t is ce tain that they !o not !o &y natu e what cha ity e5ui es' /ince this o&jection e5ui.ocates in speaking of :law,; it conse5uently is of no wo th' Lo.e of 9o! is not em& ace! &y the law of wo ks which is !istinguishe! against faith, &ut is un!e the same law that inclu!es faith, as in 6eute onomy # whe e p ecepts of faith an! lo.e of 9o! occu togethe ' )nswe s to the othe o&jections of the Luthe ans a e o&.ious f om what has &een sai!'A (his is sufficient t eatment of faith' 5' (he Luthe an (eaching on <o ks (he Luthe ans teach that ou wo ks a e neithe me ito ious of g ace an! ete nal life, no !o these wo ks make satisfaction fo sins' (hey a gue that since Ch ist has supe a&un!antly me ite! fo us &oth the g ace of fo gi.eness of sins an! ete nal life, an! since he satisfie! supe a&un!antly fo all, it is conse5uently pe .e se to att i&ute to ou wo ks the me it of g ace (o of fo gi.eness of sins) an! of ete nal life, an! to say ou wo ks satisfy fo ou sins' /uch teaching is sai! to insult Ch ist, since it is &lasphemy to att i&ute to ou sel.es what is Ch ist,s own wo k' 2f the e is nee! of ou me its an! satisfaction, this !et acts f om the me it an! satisfaction of Ch ist, implying they a e ina!e5uate' (hese !enials a e ma!e on the &asis of many te*ts of /c iptu e, &eginning with those asse ting that we !o not me it &y ou wo ks the fo gi.eness of sins' (his is p o.en &y 0aul,s !emonst ation in Romans an! 9alatians that we a e justifie! not &y wo ks &ut &y faith' -e cite! -a&akkuk 2>3"F@, :(he man ighteous &y faith will li.e; >Rom' 131?FE 9al' 3311F@' 0aul w ote to (itus, :Dot &y wo ks of ighteousness that we !i!, &ut th ough his me cy, he sa.e! us; >335F@' )lso, in Bphesians 2>3$fF'@, :=y g ace you ha.e &een sa.e! th ough faith, not of you own !oing, &ut &y the gift of 9o!, an! not &ecause of wo ks, lest one shoul! &oast'; (he fact that we !o not me it ete nal life th ough wo ks, &ut attain it &y the gift of 9o!, is shown in Romans #>323F@, :(he wages of sin is !eath, &ut the gift of 9o! is ete nal life'; Luke 1?>31KF@ is cite! to p o.e the same point an! at the same time to !emonst ate that no matte how ighteous we may &e, ou wo ks !o not make satisfaction fo sins3 :<hen you ha.e !one all that 2 comman! you, say, L<e ha.e !one what we ought, we a e unwo thy se .ants',; 2f they a e unwo thy se .ants who ha.e kept all the comman!ments of Ch ist, then clea ly the ewa ! is not me ite!' (hose then who ha.e not kept all the comman!ments, an! so nee! to make satisfaction, a e much mo e unwo thy an! incapa&le of making satisfaction' 2 can omit the te*ts p o.ing the sufficiency of Ch ist,s me it an! satisfaction on ou &ehalf' )&out this the e is no cont o.e sy' (he Luthe ans the efo e teach that goo! wo ks a e to &e !one, &ecause they a e comman!e! &y 9o! as the f uit of justifying faith, &ut not &ecause they a e me ito ious of ete nal life an! satisfacto y fo sins'

#' (he 8eaning of 8e it in (his Conte*t =efo e !ete mining whethe ou wo ks a e me ito ious o not, we must fi st & iefly e*amine what is meant &y me it an! how theologians un!e stan! it in this conte*t conce ning ou wo ks' 8e it is sai! of a .olunta y wo k, whethe inte io o e*te nal, to which &y ight a payment o ewa ! is !ue' (he apostle says in Romans ">3"F@, :(o one who wo ks payment is not accounte! as a g ace, &ut as his !ue'; -ence fou elements go togethe to constitute me it3 the pe son me iting, the .olunta y wo k of me it, the payment !ue fo the me it, an! the pe son en!e ing payment' (he last is essential, since it woul! &e pointless to me it unless it &e f om some pe son en!e ing one payment' /ince we a e !iscussing ou me it &efo e 9o!, we must e*plain how men can me it f om 9o! a ewa ! fo thei wo ks' 2t appea s p o&lematical that 9o! woul! &y ight en!e payment fo ou wo k, since &etween ou sel.es an! 9o! the e is no ight, st ictly an! a&solutely speaking' /c iptu e says, :Bnte not in ju!gment with you se .ant, Lo !; >0s' 1"232F@' (he e is only a !e i.e! kin! of ight, which is much less than the ight of a son towa ! his fathe an! of a sla.e towa ! his maste ' -ow much less a e we in elation to 9o! than a man who is sla.e in elation to the man who is his maste , an! than a son in elation to the ea thly fathe who &egot him' /o, if as is w itten in =ook 1 of the Ethics, the e is no ight st ictly an! a&solutely speaking, &ut only a !e i.ati.e kin! of ight &etween sla.e an! maste an! &etween fathe an! son, then much less is the e a ight &etween ou sel.es an! 9o!' )ll that the sla.e is &elongs to the maste ' ) son cannot en!e as much to his fathe as he ecei.e!' -ence a ight, st ictly an! a&solutely consi!e e!, cannot e*ist &etween maste an! sla.e an! &etween fathe an! son' 2t is t ue to a much g eate e*tent that all that a man is &elongs to 9o! an! that man cannot en!e as much to 9o! as he ecei.e!' -ence man cannot me it something f om 9o! that woul! &e !ue him &y ight, unless this &e a ight so weakene! that it &e fa less than the ight &etween maste an! sla.e an! fathe an! son' B.en such a weakene! ight is not, a&solutely speaking, foun! &etween man an! 9o!, &ecause a&solutely speaking man,s e.e y .olunta y goo! action is !ue to 9o!' 2n fact, the mo e an! the &ette a man,s inte io an! outwa ! wo ks, so much mo e !oes he owe to 9o!, since it is 9o! who wo ks in us &oth to will an! to complete ou e.e y action >0hil' 2313F@' (his weakene! ight is foun! &etween man an! 9o! &y eason of the !i.ine o !ination &y which 9o! o !aine! ou wo ks to &e me ito ious &efo e himself' <hen man me its anything &efo e 9o!, 9o! ne.e &ecomes man,s !e&to , &ut athe his own' 2f e.en this weakene! !e&t we e gi.en in an a&solute sense &etween man an! 9o!, then 9o! woul! owe man the payment he ea ne!' =ut it is o&.ious that 9o! is in !e&t to no one, as 0aul says in Romans 12 >sic M Rom' 11335F@, :-e who has gi.en the gift, shall he then ewa ! thisI; 9o! is the efo e in!e&te! to himself alone, that he shoul! ca y out his own will &y which he g ante! that human wo ks woul! &e me ito ious so he woul! en!e to man the ewa ! fo his wo k' (his is un!ou&te!ly t ue a&out the simple an! a&solute sense of me it' 2n othe cases, an ag eement is p esuppose! &etween 9o! an! man on some matte , as among men when a maste makes a pact of some kin! with his sla.e' 2n this case a ight can a ise &etween maste an! sla.e' (hus if 9o! !eigns to make a pact with man, a ight can a ise &etween man an! 9o! with efe ence to the matte of the ag eement' <e often ea! in the Ol! (estament that 9o! !eigne! to ente co.enants with men' 9enesis G>3G%1#F@ eco !s 9o!,s co.enant to ne.e again pe mit a

floo! o.e the whole wo l!' 9enesis 15 >31$%21F@ !esc i&es 9o!,s co.enant with )& aham conce ning the lan! of Canaan which was to &e gi.en to his offsp ing' 9enesis 1? >31%11F@ tells of the co.enant of ci cumcision' 2n B*o!us 2">3$F@ 8oses says, :(his is the &loo! of the co.enant' ' ' '; 2n 7e emiah 31>331%3"F@ 9o! speaks e*plicitly of the co.enants of the ol! an! new law' 2n the Dew (estament ou /a.io e.eals 9o! un!e the fo m of the househol!e hi ing wo kmen fo his .ineya ! fo a !ay,s wages, in 8atthew 2K>31%1#F@' :)fte making an ag eement fo a !ena ius a !ay, he sent them into his .ineya !; >2K32F@' 4u the on >2K313F@, :6i! you not ente into an ag eement with meI; (hese te*ts make it clea that the e can &e in ou wo ks an element of me it e.en &y ight, with efe ence to the ewa ! conce ning which an ag eement has &een ma!e with 9o!' Neep in min! though that to whate.e e*tent the e is a pact &etween 9o! an! man conce ning a ewa !, still 9o! ne.e falls into ou !e&t, &ut is only in !e&t to himself' 4o in .iew of the ag eement ma!e, the e is !ue to ou wo ks the ewa ! on which was ag ee!' 9o! !oes not the e&y &ecome in!e&te! to us ega !ing this ewa !, &ut athe in!e&te! to his own p io !ete mination &y which he !eigne! to ente a pact with us' Conse5uently we p ofess in full t uth that 9o! is in!e&te! to no one &ut to himself' One can the efo e asce tain a !ou&le aspect of me it &efo e 9o! in ou wo ks' (he e is fi st the weakene! ight, an! secon! the ag eement' =ut ne.e is 9o! in!e&te! to us'A(hese, then, a e the initial consi!e ations fo a ight un!e stan!ing of the te ms use! in t eating ou me its &efo e 9o!' ?' -uman <o ks 8e it /omething f om 9o! 9o! has e.eale! in -oly /c iptu e that human wo ks ha.e some me it with himself' (o a.oi! &ecoming occupie! in e*plaining each te*t of -oly /c iptu e on this point, we shoul! eali+e that whene.e 9o! p omises man a ewa !, me it is to &e un!e stoo! as entaile!, since ewa ! an! me it a e co elati.e to each othe ' 8e it is me it of a ewa ! an! a ewa ! is ewa ! fo me it' Conse5uently, whene.e you ea! in -oly /c iptu e that 9o! p omises man a ewa !, no fu the e*planation is e5ui e! fo you to conclu!e that man can ha.e me it with espect of the ewa ! 9o! will en!e ' =ut in &oth testaments 9o! openly p omises men ewa !s' 2n 9enesis 15 >31F@ he sai! to )& aham, :2 shall &e you own g eat ewa !'; 2saiah "K >31KF@ says, :=ehol!, the Lo ! will comeE &ehol!, his ewa ! is with him'; 2n B+ekiel 2G >31$F@ 9o! says, :/on of man, De&ucha!ne++a , king of =a&ylon, ma!e his a my la&o g eatly against (y e ' ' ' &ut no payment was gi.en him'; (hen he a!!e!, :(he lan! of Bgypt shall &e his a my,s payment; >2G32KF@' 2n 8atthew 2K>3$F@ 9o! says, :Call the wo kmen an! pay them thei wages'; )lso, in Re.elation 22>312F@, :=ehol!, 2 am coming soon, & inging my ewa !, to en!e to each one acco !ing to his wo ks'; 2n these te*ts the e is clea e.i!ence that not only the wo ks of the saints a e me ito ious of some &enefit f om 9o!, &ut also the wo ks of e.il men an! e.en of pagans such as the king of =a&ylon an! his a my' (he latte &esiege! (y e without any intention of se .ing 9o!, &ut nonetheless 9o! &o e witness that they ha.e me ite! a ewa ! as he !ec ee! that Bgypt shall &e gi.en them as this ewa !' -ence we a e to un!e stan! that the !i.ine goo!ness is so gene ous as e.en to & ing the wa s of mankin! into his se .ice an! to ejoice in a!mitting e.en e.il actions as me ito ious of some &enefit f om himself' 4 om this we ha.e imp essi.e e.i!ence that 9o! is &y fa mo e willing to a!mit the goo! !ee!s of men as me ito ious of some ewa ! f om himself' $' Bte nal Life 8e ite! &y Li.ing 8em&e s of Ch ist

8any ag ee that human wo ks a e me ito ious of some &enefit f om 9o!, &ut not of ete nal life' (he efo e we must show specifically that the wo ks of the li.ing mem&e s of Ch ist a e me ito ious of ete nal life' Ou /a.io sai! in 8atthew 5>312F@, :Rejoice an! &e gla! fo you ewa ! is g eat in hea.en'; (hus the hea.enly ewa ! of those who suffe fo Ch ist,s sake entails fi st of all &eatitu!e, o ete nal life' <hen 8atthew 2K>3GfF'@ !esc i&es the payment gi.en the wo kmen, saying they ecei.e! a !ena ius, it is o&.ious that the payment gi.en to all the wo ke s in the Lo !,s .ineya ! is ete nal life' 0aul w ote in (imothy ">3?fF'@, :2 ha.e fought the goo! fight, complete! the cou se, an! ha.e kept faith' 4o the est, the e is lai! up fo me a c own of ighteousness which the Lo !, the just ju!ge, will g ant me'; Clea ly the c own gi.en 0aul is fi st of all &eatitu!e' )lso, unless the ewa ! was !ue &y eason of his p e.ious wo ks, it woul! not &e t ue that 9o! is gi.ing him the c own p ecisely as the just ju!ge' 0aul o&.iously teaches that ete nal life is !ue to him &y ight &ecause of the wo ks he efe e! to' Ou Lo ! ma!e the same thing clea in !esc i&ing how in ju!ging the wo l! he will gi.e ete nal life in etu n fo the wo ks of me cy' :2 was hung y an! you fe! me ' ' '; >8att' 25335F@' (his scene en!s3 :(hese go away fo ete nal punishment, &ut the ighteous ente ete nal life; >253"#F@' (he ju!ge !ete mines this &y eason of the !i.e sity of wo ks, as the wo ks me itE othe wise, he woul! not ha.e gi.en the easons on each si!e' )cco !ing to -oly /c iptu e, the efo e, the wo ks of some men a e clea ly me ito ious of ete nal life' <hat is mo e, acco !ing to 8atthew 2K, the wo kmen me it this &y eason of an ag eement' O igen, 7e ome, )ugustine, 9 ego y, an! Ch ysostom all e*plain the !ena ius gi.en to each as the &eatitu!e in which the &lesse! sha e' G' -ow Ou <o ks 8e it Bte nal Life (heologians say that ou wo ks a e me ito ious of ete nal life, &ecause they a ise f om cha ity, f om sanctifying g ace, an! f om the -oly /pi it !welling within us' -uman wo ks, as p ocee!ing f om ou f ee choice, a e not me ito ious of ete nal life, e*cept &y a ce tain kin! of fittingness, &y which it woul! &e p ope fo 9o! to ewa ! out of the a&un!ance of his g ace a man who uses his f ee choice ightly in the things pe taining to 9o!' -owe.e , insofa as these wo ks stem f om the /pi it !welling in a pe son th ough g ace an! cha ity, they a e me ito ious of ete nal life' 9 ace, o cha ity, is compa a&le to the see! of 9o! mentione! in 1 7ohn 3>3GF@, whose powe e*ten!s to p o!ucing f uit, so that just as the f uit is !ue &y natu al ight to the action of the see!, so the f uit of ete nal life is !ue to the actions of !i.ine g ace in the soul' )lso, !i.ine g ace, as ou Lo ! sai! in 7ohn ">31"F@, &ecomes in the man ha.ing it a sp ing of wate welling up unto ete nal life' (his clea ly in!icates the efficacy of g ace in us to attain to ete nal life' =y saying that the g ace gi.en wells up unto ete nal life, he teaches that the attaining takes place &y an inte .ening acti.ity, since what occu s in me afte accepting g ace occu s with my coope ation' Bspecially, the powe of the -oly /pi it !welling in a pe son is a!e5uate fo attaining ete nal life an! fo & inging it a&out that ete nal life is !ue to his wo ks in us' ) mo e manifest an! con.incing eason fo me it of this kin! can &e seen in the fact that me iting ete nal life is less ou own action than the action of Ch ist who is -ea! in us an! th ough us' <hen we &egin with the apostle,s teaching, in Romans 12>3"fF'@, Bphesians ">315fF'@, an! Colossians 2>31GF@, then pe sons in g ace a e li.ing mem&e s of Ch ist the -ea!' Ch ist the -ea! an! the pe sons who a e his li.ing mem&e s !o not make up a &o!y of a political type, like the &o!y of citi+ens in a wellOgo.e ne! state' Rathe they constitute a &o!y like a single natu al &o!y, since Ch ist the -ea! gi.es life to his mem&e s &y his own /pi it' )s is clea in 0aul,s te*ts, he

unites the mem&e s of the &o!y &y spi itual &on!s an! ligaments' 9oing on f om this, we fin! that -oly /c iptu e also teaches that the suffe ings an! !ee!s of Ch ist,s li.ing mem&e s a e the suffe ings an! !ee!s of Ch ist the -ea!' Ch ist himself gi.es e.i!ence conce ning the suffe ings in )cts G>3"F@, :/aul, /aul, why a e you pe secuting meI; =ut /aul was pe secuting his mem&e s' 2n 9alatians ">M331F, 1g'@ 0aul emin!s the 9alatians that Ch ist ha! &een c ucifie! in them, no !ou&t efe ing to the suffe ings they ha! un!e gone fo Ch ist' Conce ning actions, 0aul sai! in 2 Co inthians 13>33F@, :6o you !esi e p oof of him who speaks in me, that is, Ch istI; -e sai! in an allOem& acing manne in 9alatians 2>32KF@, :2 li.e, now not 2, &ut Ch ist li.es in me'; -ence 2 can most t uly say, :2 me it, now not 2, &ut Ch ist me its in meE 2 fast, now not 2, &ut Ch ist fasts in me,; an! so on, a&out the othe .olunta y actions ca ie! out fo 9o! &y Ch ist,s li.ing mem&e s' 2n this way the me it of ete nal life is not so much att i&ute! to ou wo ks as to the wo ks of Ch ist the -ea! in us an! th ough us' Conse5uently we !isce n a !iffe ence &etween the me it of ete nal life &y &apti+e! infants an! &y a!ults a!.ancing in 9o!,s g ace' Bte nal life is !ue the infants solely &y the me it Ch ist gaine! as he li.e!, suffe e!, an! !ie! in this mo tal life' =ut to a!ults p og essing in g ace ete nal life is !ue in a twofol! manne , fi st &y ight of the me it Ch ist gaine! in his own pe son an! then &y ight of the me it of Ch ist wo king me ito iously as the hea! in an! th ough this a!ult pe son' 2t is app op iate to the !i.ine munificence to g ant the me it of ete nal life in &oth manne s to a!ults who a e 9o!,s sons an! !aughte s' )s we ea! in Romans $ >32GF@, :-e p e!estine! them to &e confo me! to the image of his son'; (hose howe.e a e mo e confo me! to Ch ist who ha.e me it of ete nal life in &oth manne s athe than only in the fi st' Ch ist,s own glo y was !ue him &y a twofol! ight' 4i st it was his &y ight of the g ace of pe sonal union &y which the <o ! was ma!e flesh, a ight !e.ol.ing on Ch ist without his me iting' /econ!, the same glo y was !ue Ch ist &y the me it of his o&e!ience unto !eath, as 0aul says in 0hilippians 2>3$fF'@, :-e &ecame o&e!ient unto !eath, !eath on the c oss' (he efo e 9o! has e*alte! him' ' ' '; -ence Ch ist has glo y &y a twofol! ight, an! we a e ma!e confo me! to him &y attaining ete nal life &y a twofol! ight, namely without ou own me iting &ut th ough the me it of Ch ist in his own pe son, an! with ou me iting th ough the me it of Ch ist the -ea! in an! th ough us' )s it pe taine! to Ch ist,s e*cellence also to gain ete nal life fo his &o!y, glo y fo his name, an! the like, &y his own me it, so it &elongs to the !ignity of a mem&e of Ch ist to coope ate with his -ea! in attaining ete nal life' :(he most !i.ine thing of all is to &ecome a coope ato with 9o!,; says 6ionysius in the Heavenly Hierarchies, chapte 3' (hus, you see it is not supe fluous fo us to me it ete nal life, fo this is to make ete nal life ou !ue in anothe manne o &y an a!!itional ight, just as Ch ist me ite! his e*altation, making it !ue to himself &y an a!!itional ight'A<e will espon! &elow to the o&jections u ge! against this' 1K' <o ks 0e fo me! in 8o tal /in <e ag ee that the wo ks pe fo me! &y pe sons in mo tal sin a e neithe me ito ious of ete nal life no of the fo gi.eness of sins' Donetheless they a e of consi!e a&le impo tance fo a man caught in mo tal sin, since -oly /c iptu e says they lea! to attaining fo gi.eness of sins' )lthough these wo ks ha.e no powe to me it fo gi.eness of sins, they !o ha.e powe to impet ate this fo gi.eness, since in the manne of a supplication they a e of g eat .alue in attaining f om the !i.ine goo!ness the fo gi.eness of sins' Ou /a.io &ea s witness that p aye is of consi!e a&le impo tance towa ! gaining fo gi.eness of sins, when in Luke 1$>313F@ he !esc i&e! the pu&lican as p aying, :9o!, &e me ciful to me a sinne '; (he e&y he o&taine! me cy' 7oel witnesses to the

.alue of fasting when he speaks in 9o!,s stea!, :(u n to me with all you hea t, in fasting, weeping an! lament; >2312F@' (he ema k follows >231"F@, :<ho knows whethe 9o! will tu n an! fo gi.eI; (he .alue of alms is shown &y 6aniel in chapte " >32"F@, whe e he counsels Ning De&ucha!ne++a , :Re!eem you sins &y alms'; -e& ews 13>31#F@ says, :4o get not gi.ing ai! an! sha ing what you ha.eE &y such offe ings 9o! is appease!'; (he same can &e affi me! conce ning pilg images, ha !ships, continence an! othe acts of this kin!' O.e an! a&o.e this powe of supplication, -oly /c iptu e points to a g eate powe of impet ation in the o&se .ance of all the comman!ments of 9o!' B+ekiel 1$ teaches us that the con.e sion of the sinne to keeping the comman!ments of the law lea!s e.entually to the fo gi.eness of sins' (he te*t ea!s3 Jou say, :the way of the Lo ! is not just'; =ut hea now, house of 2s ael' 2s my way not justI 2s it not you ways that a e not justI <hen a ighteous pe son tu ns f om his ighteousness an! commits sin, he shall !ie in the sin he committe!' <hen an e.il pe son tu ns away f om the sin he committe! an! li.es ighteously, he will gain life fo his soul' =ecause he took thought an! tu ne! away f om all the sins he committe!, he shall li.e an! not !ie' >B+ek' 1$325%2$F@ (his te*t in!icates that the justice of 9o!,s ways consists in this, that just as the tu ning of a ighteous pe son f om ighteousness to sinful !ee!s lea!s to the !eath of the soul, so the con.e sion of a sinne to goo! !ee!s lea!s to life fo his soul' 2t was e.eale! to the p ophet that the con.e sion of a sinne with ega ! to wo ks (that is, f om e.il wo ks to goo! wo ks fo 9o!,s sake) is so pleasing to 9o! that he no longe consi!e s all his p e.ious sins' (his is the same as g anting fo gi.eness of sins an! the life of g ace' 9o! e.eale! a yet g eate powe of impet ation in wo ks of this kin! &y men caught in sin in a passage of 2saiah3 :<ash you sel.es, make you sel.es clean, emo.e the e.il of you thoughts f om my sight, cease to act wicke!lyE lea n to !o goo! an! seek what is ight, ai!ing the opp esse!, !efen!ing the o phan, an! taking the pa t of the wi!ow, an! we can eason togethe , says the Lo !' 2f you sins a e like sca let, they will &ecome white like snowE if e! like c imson, they will &ecome like white wool; >2sa' 131#%1$F@' 4 om this we lea n that 9o!,s la gess is so g eat that to those con.e te! f om wicke!ness to wo ks of ighteousness an! me cy 9o! p esents himself as a guing thei case if he has not fo gi.en thei past sins' <e ha.e the efo e gaine! this f om !i.ine e.elation3 the goo! wo ks of sinne s a e not only of impo tance towa ! the fo gi.eness of sins, &ut when they stem f om the hea t of one tu ning to 9o!, 9o!,s gene ous lo.e so accompanies them that they !o lea! to fo gi.eness of sins an! impet ate this as if an ag eement ha! &een ma!e' 9o! is t uly gene ous towa ! us, a anging that in spite of ou ina&ility in the state of sin to me it the fo gi.eness of sins, we a e capa&le of impet ating this &y p aye , fasting, alms, an! othe goo! wo ks' 9o!,s immense lo.e fo sinne s an! !esi e of thei sal.ation is shown in his !eigning to g ant the powe of impet ating fo gi.eness of sins to ou goo! wo ks e.en !one in sin' 2n a!!ition, as we showe! in chapte ? f om the te*t of B+ekiel, these wo ks a e me ito ious of ce tain tempo al &enefits f om 9o!' Conse5uently sinne s shoul! &e u ge! to pe fo m goo! wo ks, since they a e in fact of .alue in impet ating an! attaining the fo gi.eness of sins, when !one !e.outly' 11' <o ks /atisfying fo /in /ince the Luthe ans !eny any element of satisfaction in ou wo ks, we must in!icate the min! of the chu ch on this topic' One must fi st !istinguish acco !ing to the state in which the wo ks a e

pe fo me!, whethe in mo tal sin o in the state of g ace' )lso one must !istinguish conce ning satisfaction fo sins &etween guilt an! punishment' <e say fi st that none of ou wo ks satisfies fo the guilt of ou sins, since no !ee! !one in the state of mo tal sin satisfies 9o! fo ou offenses, as is clea ' Ou !ee!s in the state of g ace p esuppose the emo.al of the guilt o the offense &y !i.ine g ace th ough the satisfaction Ch ist ma!e to 9o! fo ou offenses against 9o!, when he offe e! up his life to 9o! on the alta of the c oss' <e say secon!ly that none of ou wo ks !one in mo tal sin satisfy 9o! fo the punishment !ue fo ou sins, e.en if these we e fo gi.en p e.iously in the sac ament of penance' (he eason fo this is 5uite clea , since when 9o! fo gi.es the offense of sin, the sinne is change! f om &eing an enemy to &eing a f ien! of 9o!' Conse5uently he is no longe su&ject to punishment in a hostile manne as in the punishment of hell' =ut if with fo gi.eness of guilt the gift of g ace is not gi.en so a&un!antly that all punishment is emitte!, one emains &oun! to fulfilling the est of the punishment in a lo.ing manne ' 2f one in this latte con!ition falls &ack into sin an! again &ecomes an enemy of 9o! &efo e he has complete! the est of the punishment, his wo ks a e then !one in a state of hostility, not a state of f ien!ship, an! so they cannot satisfy fo the p e.ious punishment' <e say thi !ly that the wo ks of one continuing to lo.e 9o! a e in no way p e.ente! f om &eing satisfacto y fo the punishment that may emain' On this point the Luthe ans e in a twofol! way' (hey fi st teach that when the guilt of sin is fo gi.en all punishment is emitte! as well' One who has attaine! me cy f om 9o! upon his sin is no longe &oun! to any punishment' (his is patently cont a y to -oly /c iptu e, which teaches in 2 /amuel 12 that e.en though 6a.i! gaine! the fo gi.eness of sins when he sai!, :2 ha.e sinne! against the Lo !; >12313F@, still he !i! not attain emission of all punishment &ut emaine! &oun! to many punishments, as /c iptu e &ea s witness' (he secon! Luthe an e o is !enying the satisfacto y powe of the wo ks of Ch ist,s li.ing mem&e s ega !ing punishments not yet emitte!' (his is cont a y to the effecti.eness in us of Ch ist the -ea!, since :2 satisfy, now not 2, &ut Ch ist satisfies in me'; 2t is also against the p actice of the Catholic Chu ch &y which saluta y acts of satisfaction a e customa ily impose! th ough the minist y of p iests upon those who t uly epent an! confess' 12' Response to O&jections 2t emains fo us to answe the o&jections' (he fi st a ose f om the sufficiency of the me it an! satisfaction of Ch ist' <e answe that the me it of Ch ist was completely an! utte ly sufficient, an! that this satisfaction was mo e than a!e5uate fo ou sins an! fo the sins of the whole wo l!, inclu!ing o iginal sin, mo tal sins, an! .enial sins, as 1 7ohn 2 >32F@ teaches' (he efo e it is not &ecause of an ina!e5uacy in the me it an! satisfaction of Ch ist that we att i&ute me it an! satisfaction to the wo ks of Ch ist,s li.ing mem&e s, &ut athe &ecause of the e*cessi.e iches of Ch ist,s me it which he sha es with his li.ing mem&e s so that thei wo ks as well may &e me ito ious an! satisfacto y' ) g eate g ace is confe e! on us &y Ch ist, when he ou hea! me its an! satisfies in an! th ough us his mem&e s than if we we e only to sha e in the me it Ch ist gaine! in his own pe son' (o the o&jection that what is p ope to Ch ist must not &e att i&ute! to us, we answe that it shoul! not &e att i&ute! to us in the manne in which it is p ope to Ch ist' 2t can &e att i&ute! to us in anothe manne , namely &y pa ticipation' /omething p ope to 9o! can &e att i&ute! to no one in that manne p ope to 9o!, &ut it can &e sha e! &y othe s &y pa ticipation' 4o instance, the .ision of the !i.ine essence is p ope to 9o!, an! no c eatu e can see 9o! as he is, since he alone

&y his own natu e sees himself' =ut 9o! can &y g ace g ant a sha e in the .ision of 9o!, an! this he !oes to all the &lesse!' 2n the p esent case me it of ete nal life is p ope to Ch ist, when this is un!e stoo! as me it &y one,s own powe ' =ut this can &e g ante! to his li.ing mem&e s, not that they me it &y thei own powe , &ut that they me it &y the powe of Ch ist the -ea!' (he same thing can &e un!e stoo! conce ning satisfaction' (he e is no nee! to espon! conce ning the fo gi.eness of sins, since we al ea!y sai! that this is not g ante! to Ch ist,s li.ing mem&e s, &ecause thei goo! wo ks p esuppose that thei sins ha.e &een fo gi.en' Do one me its that which he al ea!y has' 8e it is gaine! conce ning something not ha!' 4o this eason Ch ist appo tions to his mem&e s the me it of an inc ease in g ace an! of hea.enly &eatitu!e' -e !oes not appo tion to them me it of fo gi.eness of sins' Bte nal &eatitu!e is something lacking to Ch ist,s mem&e s in this life, while they !o ha.e fo gi.eness of sins &y the .e y fact of &ecoming mem&e s of Ch ist' Do one me its what he has &ut what he hopes to attain' (his makes it clea that ou me its an! satisfactions in no way !et act f om the me it an! satisfaction of Ch ist, &ut athe that the g ace of me it an! satisfaction Ch ist gaine! in his own pe son is e*ten!e! to himself as -ea! wo king in an! th ough his mem&e s' )ll the te*ts cite! as showing that we !o not &y ou wo ks me it the fo gi.eness of sins e5ui e no answe , since we ag ee with this conclusion' =ut we must espon! to the te*ts cite! to p o.e that we !o not me it ete nal life &y ou wo ks' (o the te*t of the apostle f om Romans, :(he gift of 9o! is ete nal life; >#323F@, we answe that we in!ee! say an! teach this, since it is &y 9o!,s gift of sanctifying g ace that we a e mem&e s of Ch ist, an! &y the powe in us of Ch ist the -ea! that we me it ete nal life' <e !o not say that we me it ete nal life th ough ou wo ks specifically as ou s, &ut in so fa as they a e in us an! th ough us f om Ch ist' <e p opose the same !istinction in answe to the o&jection aise! f om Ch ist,s wo !s, :/ay, Lwe a e unwo thy se .ants,; >Luke 1?31KF@' -owe.e much we might fulfill all the comman!ments of Ch ist, to the e*tent we fulfill them &y ou own f ee choice, we a e unwo thy se .ants ega !ing ou 4athe ,s hea.enly househol!' <e a e unwo thy of ou homelan! in hea.en an! whate.e conce ns it, such as the fo gi.eness of sins, the g ace of the -oly /pi it, cha ity, an! othe things p ope to 9o!,s chil! en' (he eason is o&.ious, since when we act on ou own we a e too weak to each the highe o !e in which a e confe e! the p ope goo!s of 9o!,s chil! en' (his goes togethe with the othe t uth, namely, that insofa as ou !ee!s p ocee! f om the influence in us of Ch ist the -ea! in his li.ing mem&e s, we can cont i&ute much th ough ou wo ks to gaining the hea.enly homelan! an! ou 4athe ,s househol!' )s his mem&e s, we a e aise! to the o !e of 9o!,s chil! en, not to &e unwo thy se .ants, &ut wo thy mem&e s of ou 4athe ,s househol! an! the hea.enly homelan!' )n a gument can &e ma!e f om these wo !s of Ch ist against the capa&ility of goo! wo ks !one in the state of mo tal sin to impet ate the fo gi.eness of sins' ' ' ' 2f the a gument is ma!e that ou goo! wo ks ha.e no usefulness in impet ating the fo gi.eness of sins, we answe that insofa as p aye , fasting, alms, an! othe goo! wo ks a ise f om them as sinne s they a e not capa&le of impet ating fo gi.eness of sins' =ut insofa as the !i.ine goo!ness o !e s them to impet ating fo gi.eness of sins, they a e highly effecti.e fo impet ating this' Conse5uently, in B+ekiel these wo ks a e calle! :the ways of 9o!; an! not :ou ways; >1$32GF@' (he !i.ine goo!ness has a ange! that we impet ate many things we ne.e me it' )s Ch ist, 2saiah, B+ekiel, an! the apostle (in -e& ews) &ea witness, the !i.ine goo!ness has confe e! on the goo! wo ks of pe sons etu ning to 9o! the powe of impet ating the fo gi.eness of sins f om the !i.ine me cy th ough

the me it of Ch ist' =ecause of this, the fasting, p aye s, alms, an! othe ighteous wo ks of sinne s a e &eneficial, not fo me iting, no fo satisfying, &ut fo impet ating fo gi.eness of thei sins' (his, 2 &elie.e will suffice to e*plain these 5uestions a&out faith an! wo ks' 8ay it & ing glo y to almighty 9o! an! consolation to the !e.out' Rome, May 13, 1532 justification &eing !eeme! ighteous o whole &y 9o!E &eing put in eight elationship with 9o! sac ament a itualistic means of g aceE in Roman Catholicism, the e a e se.enE in Luthe anism only two3 &aptism an! eucha ist justifie! &eing !eeme! ighteous o whole &y 9o!E &eing put in eight elationship with 9o! inte cession p aye o e5uest to 9o! on someone else,s &ehalf apostle going &ack to the time of the ea liest followe s chosen &y 7esus to p each the gospel gospel the Ch istian message o :goo! news;E an ea ly account of the life of 7esus F 3? -e sai! to him, : LJou shall lo.e the Lo ! you 9o! with all you hea t, an! with all you soul, an! with all you min!', 8atthew 2233? (DR/1) F 1 Dow faith is the assu ance of things hope! fo , the con.iction of things not seen' -e& ews 1131 (DR/1) su&stance the essence of a thing F 13 )n! now faith, hope, an! lo.e a&i!e, these th eeE an! the g eatest of these is lo.e' 1 Co inthians 13313 (DR/1) F $ 4o &y g ace you ha.e &een sa.e! th ough faith, an! this is not you own !oingE it is the gift of 9o!A Bphesians 23$ (DR/1) me it wo thy of !i.ine fa.o , ewa ! o et i&utionE g ace the life of 9o! in humansE !i.ine fa.o o helpE unme ite! help of 9o! to humans F 5 one Lo !, one faith, one &aptism, Bphesians "35 (DR/1) F 1 (he efo e, since we a e justifie! &y faith, we ha.e peace with 9o! th ough ou Lo ! 7esus Ch ist, Romans 531 (DR/1) F G an! in cleansing thei hea ts &y faith he has ma!e no !istinction &etween them an! us' )cts 153G (DR/1) passion the suffe ing an! !eath of 7esus F 13 (he Lo ! also thun!e e! in the hea.ens, an! the 8ost -igh utte e! his .oice'

0salm 1$313 (DR/1) F

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<ho knows whethe he will not tu n an! elent, an! lea.e a &lessing &ehin! him, a g ain offe ing an! a ! ink offe ingfo the Lo !, you 9o!I 7oel 231" (DR/1) F 1# it is that .e y /pi it &ea ing witness with ou spi it that we a e chil! en of 9o!,