The following comes from Matthew J. Thomas, “Justification,” in the St Andrews Encyclopedia of Theology, ed. Brendan N. Wolfe et al.
The means of justification
Patristic sources frequently restate the principle of
justification by faith, which is closely linked with baptism (cf. Tit 3:4–7)
and tends to be understood in terms of an active fidelity which is paired with
other biblical virtues. For example, 1 Clement recounts the justification of
Abraham by commending his faith, hospitality, and obedience (1 Clem 10), and
similarly describes Rahab as saved by faith and hospitality (1 Clem 12; cf. Jas
2:25, Origen, Romans 4.1.12). Irenaeus sees justification by
faith as closely linked with obeying the ‘natural’ precepts of the law which
the righteous patriarchs observed, such as to love God and one’s neighbour,
which Christ fulfils and extends in the new covenant (Against Heresies 4.13.1,
4.17.1; cf. similarly Justin, Dialogue 43–46;
Tertullian, Answer 2). Indeed, for Irenaeus faith and
obedience to God are practically equated, as he writes succinctly: ‘To believe
in him is to do his will’ (Against Heresies 4.6.5, Roberts and
Donaldson 1994; cf. similarly 2 Clem 3:4). Faith is thus understood to be both
the means by which God’s gracious gift is received and the
fidelity which holds on to this gift in subsequent obedience. The close
coordination of faith and works in patristic sources also means that little
commentary (much less controversy) is to be found on James’ rejection of ‘faith
alone’ within this early period (Mooney 2020).
Interestingly, early fathers such as Origen, who describe
faith and works as closely linked (see e.g. Romans, 2.13.23,
4.1.6), can also use the phrase ‘faith alone’ to describe the basis on which
this justifying gift is received (see Romans 3.9.2–3,
3.10.10). In some instances, the phrase appears to function as a synecdoche for
faith, hope, and love (with ‘alone’ used to negate either the law or prior
works; cf. Scheck 2001: 39–42). In others, faith alone can be referred to
as the foundation of all other theological virtues, and the root from which the
fruit of good works is borne. As Origen explains:
For faith which believes in the one who justifies is the
beginning of being justified by God. And this faith, when it has been
justified, is firmly embedded in the soil of the soul like a root that has
received rain, so that when it begins to be cultivated by God’s law, branches
arise from it, which bring forth the fruit of works. The root of righteousness,
therefore, does not grow out of the works, but rather the fruit of works grows
out of the root of righteousness, that root, of course, of righteousness which
God also credits even apart from works. (Romans 4.1.18, Scheck
2001; cf. similarly Ignatius, Ephesians 14.1–2)
With respect to the other side of the Pauline dichotomy,
early patristic sources consistently interpret ‘works of the law’ as referring
to the prescriptions of the Torah, with circumcision, Sabbath, food laws,
and sacrifices frequently
noted (Thomas 2020; cf. Wiles 1967: 66–69; Calvin, Com. Rom. 3.20).
These practices are regarded as identifying one with the Jewish nation and
covenant, which they attest to now have been superseded by Christ and his
empowering grace in the new covenant (see especially Justin, Dialogue 11.5;
Irenaeus, Against Heresies 4.16; Origen, Romans 8.7.6).
As noted above, such an understanding of works of the law
does not mean that any other works are the source of justifying grace, which
has as its only origin the mercy of God alone (see e.g. 2 Clem 1;
Irenaeus, Against Heresies 3.18.2, 3.20.3, 5.21.3). Further,
to insist upon the reality of judgment according to works for Christians – a
frequent theme in patristic texts – does not mean that such works should serve
as a basis for confidence or boasting: even for those who have done all they
have been commanded, Christians should continue to recognize themselves as
unworthy servants, since it is God’s power which makes such works possible
(Irenaeus, Against Heresies 5.22.2; Origen, Romans 3.9.6).
Thomas is the author of an excellent book, Paul’s
“Works of the Law” in Perspective of Second-Century Reception.
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