Commenting on the common but false claim, forwarded by Protestants, that good works are merely a fruit of salvation, John Salza wrote:
Are works a “by-product” of faith?
Some Christians argue that good works only demonstrate the type of faith that one has. As such, works are only a qualifier of faith, and not something that needs to be added to faith in order to achieve justification. While those who make this argument may acknowledge that works are a separate entity from faith (see James 2:18), they view works as simply a by-product of faith which reveals the sanctity of the person, but does not justify and save the person. Therefore, they contend, good works are classified in the category of non-salvific sanctification, and not salvific justification.
However, Scripture never says that works qualify faith, or are a by-product of faith, or only sanctify a person who already has saving faith. In fact, James’ epistle rejects these views. James is speaking to genuine Christian believers who already “hold the faith of our Lord Jesus Christ, the Lord of glory” (James 2:1). James, therefore, continually refers to these believers as “my brethren” (James 2:1, 5, 14). But even though James is speaking to true Christian believers, he repeatedly warns them about doing good and avoiding sin.
· He tells them to avoid anger, slander, and worldly things. (James 1:19. See James 1:26; 3:6-12; 4:11. See also James 5:12. See James 4:4)
· He exhorts them to have patience, humility, and endure to achieve salvation. (See James 5:7-8. See James 4:6; 5:1. See James 1:12)
· He warns them not to engage in sins of commission such as murder and adultery (James 2:11).
· H also warns them not to fall into the sin of omission by failing to help the poor man in shabby clothing (James 2:2) or the person lacking daily food (v. 15).
James specifically says that the failure to do good works is a sin (see James 4:17). Thus James admonishes them to make a conscious decision to add works to their faith. It is obvious that good works are not just flowing naturally out of these believers. (John Salza, The Biblical Basis for the Catholic Faith [Huntington, Ind.: Our Sunday Visitor Publishing Division, 2005], 172-73)
Elsewhere, Salza addresses the justification of Rahab in Jas 2:25 and how it was salvific, not declarative:
James says that Rahab was also justified “in the same way” as Abraham (James 2:25). While Protestants try to divide Abraham’s justification between actual (see Gen 15:6) and declared (see Gen 22), they cannot do so with Rahab. Rahab’s initial faith was demonstrated by her good works. When Joshua sends spies out to the land of Jericho and they come to Rahab’s house, she cooperates with God’s plan by hiding and protecting them (see Josh 2:4). Only later does Rahab acknowledge that God has given the land to the Israelites (v. 9). James says that Rahab was justified by her works (see James 2:25). Before this encounter, however, Rahab was a harlot. Thus, her justification came about immediately upon helping the spies. This means Rahab’s justification described in James 2:25 was an actual justification, not a declared justification or vindication of a prior justification. Because James says Rahab was justified “in the same manner” as Abraham, this means that Abraham’s justification in Genesis 22 was also an actual (not declared) justification. James’ example of Rahab once again speaks to the inseparability of faith and works to achieve salvific justification. Works are a cause, not just an effect, of our justification. (Ibid., 176)
