Bellarmine · De Controversiis · On Justification · Book IV: On the Justice of Works
Chapter 8: The necessity of works is proved from the Ecclesiastical tradition
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. VI, De Justificatione, Book IV. The Latin source text is public domain; this English rendering is released with the site. Scripture quotations follow Bellarmine's Vulgate citations, rendered in Douay-Rheims wording where he quotes exactly. Click “Show the Latin” for the original (raw OCR of the scan; scanning errors remain — the scan itself is the authority).
To the testimonies of Scripture the Ecclesiastical tradition ought to be joined. And first the Fathers testify that this very heresy, which denies the necessity of works unto salvation, had for its patrons most abandoned heretics. For that even in the very time of the Apostles there were not lacking those who said that faith alone suffices, that works are not necessary, St. Augustine testifies, both in the book On the One Baptism against Petilian, chapter 10, and in the book On Faith and Works, chapter 14. Moreover, by name St. Irenaeus and Theodoret make Simon Magus an assertor of this error. St. Irenaeus, book 1, chapter 20, says that one of the errors of Simon was that men are saved by his grace, not according to just works. But Theodoret, On Heretical Fables: “Simon bade his followers not to dread the threats of the law, but as free to do what they would. For they would attain salvation not by good actions, but by grace.” Finally, that Eunomius, leprous in body and mind, and of almost all heretics the most impudent, was engaged in the same error, St. Augustine testifies, in the book On Heresies, chapter 54: “It is reported that he was so far an enemy of good morals that he asserted that the perpetration and perseverance of whatever sins hurt no one, provided he were a partaker of this faith which was taught by him.” From these it appears that by the most ancient Fathers those were held for heretics who promised salvation to men without good works. But let us hear also, in particular, some sentences of the Fathers.
Clement of Alexandria, book 5 of the Stromata: “By grace we are saved, but not without good works.” And below: “When we shall have heard, Thy faith hath made thee safe, we do not take it that those will be saved absolutely who have believed in any manner whatever, unless deeds also have followed.” St. Hilary, canon 7 on Matthew: “The salvation of the Gentiles is all in faith, and in the precepts of the Lord is the life of all.” St. Gregory Nazianzen, in the oration on holy Baptism, near the end: “Work good upon this foundation of doctrines, since faith without works is dead, as also works without faith.” St. Ambrose, or whoever is the author, in the commentary on chapter 4 to the Hebrews, treating that, “Let us hasten to enter into that rest”: “Let us hasten, since faith does not suffice, but there must be added also a life worthy of faith. For it is needful for everyone who would possess heaven to adorn faith with good works.” St. John Chrysostom, homily 30 on John, treating that, “He that believeth in the Son hath everlasting life”: “Is it then enough for eternal life to believe in the Son? By no means. For not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven. And the sin against the Holy Ghost alone is enough to thrust a man into gehenna. And why do I speak of the Father? For if thou believe rightly in the Father, and the Son, and the Holy Ghost, but live not rightly, faith will profit thee nothing unto salvation. When, therefore, he says, This is eternal life, that they may know thee, the only true God, let us not think this enough for us unto salvation. For we have need to excel also in purity of life and manners. And although in this place he says, He that believeth in the Son hath everlasting life, yet we do not say that faith alone is enough unto salvation. Which the things that are often said of life in the Gospels show.” St. Jerome, in the commentary on Isaias, chapter 26, treating that, “A wall and a bulwark shall be set therein”: “A wall of good works, and a bulwark of faith. For it does not suffice to have a wall of faith, unless faith itself be confirmed by good works.” The same, on chapter 4 of Osee, imitating almost the very word of Luther: “By sweet discourses they deceive the unhappy. For when they have seen some sinning, they say: God requires nothing else but the truth of faith; which if you keep, he cares not what you do.” What, I ask, is the difference between these words and those of Luther, in the Babylonian Captivity, in the chapter on the Eucharist: “We can never deal with God otherwise than by faith; works he cares nothing for”? St. Cyril, book 10 on John, chapter 18: “But that faith does not suffice unto salvation, the disciple of Christ also shows, writing, Thou believest that there is one God,” etc. St. Augustine, in the book On Faith and Works, chapter 14: “Now let us see that which is to be shaken out of religious hearts, lest by an evil security they lose their salvation, if they think faith alone enough for obtaining it.” The same, On Grace and Free Choice, chapter 7: “Men, not understanding what the Apostle says, We account a man to be justified by faith without works, have thought him to say that faith suffices a man, even if he live ill and have not good works; which God forbid that the vessel of election should hold.” And in the preface on Psalm 31, explaining the precipice into which they rush who lean on faith alone: “If one give himself over in every part to his own weakness, and incline himself to this thought, so as to say that the mercy of God is so prepared unto the end for all sinners persevering in whatever sins, only believing that God frees, God pardons, that none of the wicked faithful perish — that is, none of those perish who say to themselves, Whatever I will I shall do, with whatever crimes and villainies I be defiled, however much I sin, God frees me by his mercy, because I have believed in him — he, then, who says that none such perish, is inclined by an evil thought to the impunity of sins; and that just God, to whom mercy and judgment are sung — not mercy alone, but also judgment — finds a man presuming evilly of himself, and abusing the mercy of God unto his own destruction; and it is necessary that he be damned.” Where St. Augustine seems openly to describe a Lutheran man, who, regarding his own weakness, and thinking it impossible that he can keep the law of God, transfers himself wholly to the presumption of the mercy of God, and by this very thing that he believes that he will be freed by God, and that his sins on account of faith will not be imputed, thinks that all is already safe for him. But such a man, Augustine says, abuses the mercy of God unto his own destruction, and is necessarily to be damned. St. Gregory, homily 38 on the Gospels, explaining that, “Friend, how camest thou in hither?”: “He calls him friend, and reprobates him, as if he said more openly, Friend, and not friend; friend by faith, not friend by working.” St. Prosper, on Psalm 111, explaining that, “His seed shall be mighty upon earth”: “That the seed of the future harvest is the works of mercy, the Apostle is witness, saying, And in doing good let us not fail; for in due time we shall reap. But what is mightier than this seed, at whose cost the kingdom of heaven and eternal life is purchased?” The same, book 1 On the Contemplative Life, chapter 19: “The word of faith is to be preached, that the hearer may believe, believing understand, understanding perseveringly exercise good work; since him who can use the arbitrament of a free will neither works without faith, nor faith alone without works, justify.” St. Fulgentius, in book 2 On the Remission of Sins, chapter 1: “A good life is not truly so called which is depraved by the vice of perverse belief; nor does the faith of one rightly believing suffice unto salvation, if his conversation be befouled with unclean manners and works.” Primasius, in the commentary on chapter 5 to the Ephesians, notes that that, Every fornicator, or unclean, or covetous person, etc., was properly said against those who believe that faith alone suffices unto salvation.
Show the Latin (Vives edition, OCR)
CAPUT VIII. Probatur operum necessitas ex traditione ecclesiastica. Ad Scripturae testimonia traditio eccle¬ siastica debet adjungi. Ac primum testantur Patres, hanc ipsam heeresim, quae negat operum necessitatem ad salutem, patronos habuisse perditissimos haereticos. Nam ipso tempore Apostolorum non defuisse, qui di¬ cerent solam fidem sufficere, opera non esse necessaria, testatur S. Augustinus, tum in lib. de unico Baptismo contra Petilianum, cap. 10. tum in lib. de fide et operibus, cap. 14. Praeterea nominatim Simonem Magum hujus erroris assertorem faciunt S. Irenaeus et Theodoretus. S. Irenaeus lib. 1. cap. 20. dicit, unum ex erroribus Simonis fuisse, sal¬ vari homines per gratiam ejus non secun¬ dum opera justa. Theodoretus autem de hae¬ reticis fabulis : « Jubebat, inquit, Simon suos legis minas non pertimescere, sed tamquam liberos facere quae vellent. Non enim per bonas actiones, sed per gratiam eos esse sa¬ lutem consecuturos » . Denique Eunomium corpore et mente le¬ prosum, atque haereticorum pene omnium impudentissimum in eodem errore versa¬ tum, testatur sanctus Augustinus in lib. de haeresib. cap. 54. « Fertur, inquit, usque adeo fuisse bonis moribus inimicus, ut asse¬ veraret, quod nihil cuiquam obesset quorum¬ libet perpetratio et perseverantia peccato¬ rum, si hujus, quae ab illo docebatur, fidei particeps -esset » . Ex his apparet, ab anti¬ quissimis patribus pro hacretiais habitos, qui sine bonis operibus salutem hominibus pro¬ mittebant. Sed audiamus etiam in particu¬ lari aliquot Patrum sententias. Clemens Alexandrinus lib. v. Stromatum: (i Gratia, inquit, salvamur, sed non absque bonis operibus ». Et infra : « Quando audie¬ rimus, fides tua te salvum fecit, non acci¬ pimus absolute eos salvos futuros, qui quo¬ modocumque crediderint, nisi facta quoque fuerint consecuta ». Sanctus Hilarius can. 7. inMatth. « Salus, inquit, gentium omnis in fide est, et in prae¬ ceptis Domini vita est universorum » . Sanctus Gregorius Nazianzenus oratione in sanctum lavacrum, prope extrema : « 0- perare, inquit, bonum super hoc doctrina¬ rum fundamento, quoniam fides sine operi¬ bus mortua est, quemadmodum et opera si¬ ne fide » . S. Ambrosius, vel quicumque est auctor in comment. ad cap. 4. ad Hebr. tractans illud : <c Festinemus ingredi in illam requi- em. Festinemus, inquit, quoniam _;ou suffi¬ cit fides, sed debet addi et vita fidei condi¬ gna. Opus est quippe omni volenli coelum possidere, fidem operibus bonis ornare ». S. Joannes Chrysostomus homil. 30. in Joannem, tractans illud : « Qui ciedit in fi¬ lium, habet vitam aeternam, numquid ergo, inquit, satis est ad vitam aeternam in filium credere? minime. Non enim omnis qui dicit mihi : Domine, Domine, intrabit in regnum coelorum. Et peccatum in Spiritum sanctum vel solum est satis ut hominem in gehennam detrudat. Et quid de Patre loquor ? nam si in Patrem, et Filium, et Spiritum sanctum recte credideris, non autem recte vixeris, nulla tibi ad salutem utilitas. Cum ergo di¬ cit, ipsa est vita aeterna, ut cognoscant te solum Deum verum : nolimus hoc nobis ad salutem satis arbitrari. Opus namque nobis est et vifie et morum puritate pollere. Et li¬ cet hoc in loco dicat : Qui credit in filium, habet vitam aeternam : non tamen dicimus, satis esse solam fidem ad salutem. Quod quae de vita saepe in Evangeliis dicuntur, ostendit » . S. Hieronymus in comment. Isai. ad cap. 26. tractans illud : « Murus et antemurale ponetur in ea, murus, inquit, bonorum ope. rum, et antemurale fidei. Non enim sufficit I (l)Jacob. II, 14. CAPtfT IX. 317 murum habere fidei, nisi ipsa fides bonis o- peribus confirmetur.). Idem in cap. 4. Osese, imitans pene ipsam Lutheri vocem : « Per dulces, inquit, sermones decipiunt infoelices. Cum enim viderint aliquot delinquentes, aiunt : Nihil aliud quserit Deus, nisi fidei veritatem, quam si custodieritis, non’ curat quid agatis » . Quid, quaeso, interest inter ista verba, et illa Lutheri de captivitate Ba¬ bylonica, cap. de Eucharistia : « Nos cum Deo numquam aliter agere possumus, quam fide, opera ille nihil curat ? S. Cyrillus lib. 10. in Joannem, cap. 18. « Quod autem, inquit, fides ad salutem non sufficiat, Christi etiam discipulus ostendit, scribens : Tu credis, quia unus est Deus, etc. » S. Augustinus in libro de fide et operibus cap. 14. « Jam, inquit, illud videamus, quod excutiendum est a cordibus religiosis, ne mala securitate salutem suam perdant, si ad eam obtinendam sufficere solam fidem pu¬ taverint ». Idem de gratia et libero arbitrio, cap. 7. « Homines, inquit, non intelligentes, ~ quod ait Apostolus, arbitramur, hominem justificari per fidem sine operibus, putave- nnt eum dicere sufficere homini fidem, etiamsi male vivat, et bona opera non ha¬ beat, quod absit ut sentiret vas electionis » . Et in praefat. Psalm. 31. explicans praecipi¬ tium quo ruunt, qui sola fide nituntur : « Si, inquit, se infirmitati propriae omni ex parte donaverit, et in hanc cogitationem se incli¬ naverit, ut dicat, quia misericordia Dei om¬ nibus peccatoribus, in quibuslibet peccatis perseverantibus, tantum credentibus, quia Deus liberat, Deus ignoscit, ita parata est in finem, ut nemo pereat fidelium iniquorum, id est, nemo pereat eorum, qui sibi dicunt, quidquid vis faciam, quibuslibet facinoribus et flagitiis inquiner, quantumlibet peccem, liberat meTleus misericordia sua, quia cre¬ didi in eum. Qui ergo dicit, neminem perire talium, cogitatione mala inclinatur in impu¬ nitatem peccatorum : et Deus illejustus, cui cantatur misericordia et judicium, non sola misericordia, sed et judicium, invenit homi¬ nem male de se praesumentem, et ad interi¬ tum suum misericordia Dei abutentenf^ et necesse est ut damnetur » . Ubi S. Augustinus videtur Lutheranum hominem aperte describere, qui infirmita¬ tem suam respiciens et existimans impossi¬ bile esse, ut legem Dei servare possit, to¬ tum se transfert ad praesumptionem miseri¬ cordiae Dei, et hoc ipso quod credit se a Deo liberandum, et peccata sua propter fidem non imputanda, existimat sibi jam omnia esse salva. Caeterum ejusmodi hominem, Augustinus dicit, ad interitum suum abuti misericordia Dei, et necessario esse damnan¬ dum. Sanctus Gregorius homil. 38. in Evange- lia, explicans illud : « Amice, quomodo huc intrasti, amicum, inquit, vocat et reprobat, ac si apertius dicat, amice, et non amice, amice per fidem, non amice per operatio¬ nem » . S. Prosper in Psalm. m. explicans illud : « Potens in terra erit semen ejus, semen fu¬ turae messis, inquit, esse opera misericor¬ diae, Apostolus testis est dicens : Bonum au¬ tem facientes, non deficiamus ; tempore enim proprio metemus. Quid autem poten¬ tius hoc semine, cujus impendio comparatur regnum coelorum et vita aeterna ? » Idem lib. i. de vita contemplativa, cap. 19. « Verbum fidei praedicandum est, ut audiens credat, credens intelligat, intelligens bonum opus perseveranter exerceat, quoniam eum, qui potest uti liberae voluntatis arbitrio, nec o- pera sine fide, nec fides sola sine operibus justificat ». S. Fulgentius in lib. 2. de remiss. pec. cap. 1. « Vita, inquit, bona non veraciter dicitur, quae perversae 'credulitatis vitio de¬ pravatur : neque sufficit ad salutem fides recte credentis, si conversatio moribus atque operibus turpatur obsccenis » . Primasius in comment. cap. v. ad Ephes, notat illud : Omnis fornicator, aut immundus, aut avarus , etc. (1), proprie dictum esse ad¬ versus eos, qui solam fidem sufficere cre¬ dunt ad salutem.