Faith PLUS Works

Seeing, therefore, that we are the portion of the Holy One, let us do all those things which pertain to holiness, avoiding all evil-
speaking, all abominable and impure embraces, together with all drunkenness, seeking after change, all abominable lusts, detestable
adultery, and execrable pride. "For God," says [the Scripture], "resists the proud, but gives grace to the humble." Let us cleave, then, to
those to whom grace has been given by God. Let us clothe ourselves with concord and humility, ever exercising self-control, standing
far off from all whispering and evil-speaking, being justified by our works, and not our words. ...

...For what reason was our father Abraham blessed? was it not because he wrought righteousness and truth through faith? ...

...All these, therefore, were highly honoured, and made great, not for their own sake, or for their own works, or for the righteousness
which they wrought, but through the operation of His will. And we, too, being called by His will in Christ Jesus, are not justified by
ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that
faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen.

POPE CLEMENT OF ROME, Letter to the Corinthians, 30, 31,32 [A.D. 91-99]

On this account, too, did the Lord assert that the kingdom of heaven was the portion of "the violent;" and He says, "The violent take it
by force;" that is, those who by strength and earnest striving axe on the watch to snatch it away on the moment. On this account also
Paul the Apostle says to the Corinthians, "Know ye not, that they who run in a racecourse, do all indeed run, but one receiveth the
prize? So run, that ye may obtain. Every one also who engages in the contest is temperate in all things: now these men ida it] that they
may obtain a corruptible crown, but we an incorruptible. But I so run, not as uncertainty; I fight, not as One beating the air; but I make
my body livid, and bring it into subjection, lest by any means, when preaching to others, I may myself be rendered a castaway." This
able wrestler, therefore, exhorts us to the struggle for immortality, that we may be crowned, and may deem the crown precious, namely,
that which is acquired by our struggle, but which does not encircle us of its own accord (sed non ultro coalitam). And the harder we
strive, so much is it the more valuable; while so much the more valuable it is, so much the more should we esteem it. And indeed those
things axe not esteemed so highly which come spontaneously, as those which are reached by much anxious care.

IRENAEUS OF LYONS, Adversus Haeresus, Book IV, 37:7 [A.D. 178]

"And other sheep there are also," saith the Lord, "which are not of this fold "--deemed worthy of another fold and mansion, in
proportion to their faith. "But My sheep hear My voice,"understanding gnostically the commandments. And this is to be taken in a
magnanimous and worthy acceptation, along with also the recompense and accompaniment of works. So that when we hear, "Thy faith
hath saved thee, we do not understand Him to say absolutely that those who have believed in any way whatever shall be saved, unless
also works follow. But it was to the Jews alone that He spoke this utterance, who kept the law and lived blamelessly, who wanted only
faith in the Lord. No one, then, can be a believer and at the same time be licentious; but though he quit the flesh, he must put off the
passions, so as to be capable of reaching his own mansion.

CLEMENT OF ALEXANDRIA, The Stromata, Book 6, Chapter 14 [A.D. 188-199]

...and thus by the grace of the Saviour healing their souls, enlightening them and leading them to the attainment of the truth; and
whosoever obtains this and distinguishes himself in good works shall gain the prize of everlasting life. ...But others rightly and
adequately comprehend this, but attaching slight importance to the works which tend to salvation, do not make the requisite
preparation for attaining to the objects of their hope.

CLEMENT OF ALEXANDRIA, Who is the Rich Man That Shall Be Saved? 1,2 [A.D. 188-199]

After these points, also, the apostolic teaching is that the soul, having a substance and life of its own, shall, after its departure from the
world, be rewarded according to its deserts, being destined to obtain either an inheritance of eternal life and blessedness, if its actions
shall have procured this for it, or to be delivered up to eternal fire and punishments, if the guilt of its crimes shall have brought it down
to this:

ORIGEN, de Principiis, Preface 5 [A.D. 185-253]

You err and are deceived, whoever think yourself rich in the world. Hear the voice of your Lord in the Apocalypse as He rebukes
such men with just reproaches. He says: 'You say: "I am rich and have grown wealthy and I have need of nothing," and you do not
know that you are wretched and poor and blind and naked. I counsel you to buy of me gold refined by fire, that you may become
rich, and that you may put on a white garment, and that the shame of your nakedness may not appear; and anoint your eyes with
eye-salve that you may see.' You, therefore, who are wealthy and rich buy for yourself from Christ gold that has been tried by fire,
that you can be pure gold, when your impurities have been burnt out as if by fire, if you are cleansed by almsgiving and just works.
Buy for yourself a white garment, that you, who according to Adam had been naked and were before frightful and unseemly, may be
clothed in the white raiment of Christ. And you who are a rich and wealthy matron anoint your eyes not with the stibium of the devil
but with the eye-salve of Christ, that you can come to see God, when you merit God by character and good works.

CYPRIAN, Works and Almsgiving, Chapter 14 [A.D. 200-258]

The Lord denounces, and says, "Many shall say to me in that day, Lord, Lord, have we not prophesied in Thy name, and in Thy
name have cast out devils, and in Thy name done many wonderful works? And then will I profess unto them, I never knew you:
depart from me, ye that work iniquity." There is need of righteousness, that one may deserve well of God the Judge; we must obey
His precepts and warnings, that our merits may receive their reward.

CYPRIAN, The Unity of the Church, Treatise 15 [200-258]

We have learned from the prophets, and we hold it to be true, that punishments, and chastisements, and good rewards, are rendered
according to the merit of each man's actions. Since if it be not so, but all things happen by fate, neither is anything at all in our own
power. For if it be fated that this man, e.g., be good, and this other evil, neither is the former meritorious nor the latter to be blamed.

JUSTIN MARTYR, First Apology, 43 [A.D. 100-165]

Terrible in good truth is the judgment, and terrible the things announced. The kingdom of heaven is set before us, and everlasting fire
is prepared. How then, some one will say, are we to escape the fire? And how to enter into the kingdom? I was an hungered, He says,
and ye gave Me meat. Learn hence the way; there is here no need of allegory, but to fulfil what is said. I was an hungered, and ye gave
Me meat; I was thirsty, and ye gave Me drink; I was a stranger, and ye took Me in; naked, and ye clothed Me; I was sick, and ye
visited Me; I was in prison, and ye came unto Me. These things if thou do, thou shall reign together with Him; but if thou do them not,
thou shalt be condemned. At once then begin to do these works, and abide in the faith; lest, like the foolish virgins, tarrying to buy oil,
thou be shut out.

CYRIL, Lecture 15:26 [A.D. 315-386]

THE root of all good works is the hope of the Resurrection; for the expectation of the recompense nerves the soul to good works. For
every labourer is ready to endure the toils, if he sees their reward in prospect; but when men weary themselves for nought, their heart
soon sinks as well as their body.

CYRIL, Lecture 18:1 [A.D. 315-386]

O Lord, my heart is not exalted, neither have mine eyes been lifted up. 1. This Psalm, a short one, which demands an analytical rather
than a homiletical treatment, teaches us the lesson of humility and meekness. Now, as we have in a great number of other places
spoken about humility, there is no need to repeat the same things here. Of course we are bound to bear in mind in how great need our
faith stands of humility when we hear the Prophet thus speaking of it as equivalent to the performance of the highest works: O Lord,
my heart is not exalted. For a troubled heart is the noblest sacrifice in the eyes of God. The heart, therefore, must not be lifted up by
prosperity, but humbly kept within the bounds of meekness through the fear of God.

HILARY OF POITIERS, Homilies on the Psalms, 130:1[A.D. 350]

Let every one train himself to justice, mould himself to self-restraint, prepare himself for the contest, equip himself for virtue, that if by
any chance an adversary shall wage war, he may be driven from that which is upright and good by no force, no terror, and no tortures,
may give, himself up to no senseless fictions, but in his uprightness acknowledge the true and only God, may cast away pleasures, by
the attractions of which the lofty soul is depressed to the earth, may hold fast innocency, may be of service to as many as possible,
may gain for himself incorruptible treasures by good works, that he may be able, with God for his judge, to gain for the merits of his
virtue either the crown of faith, or the reward of immortality.

LACTANTIUS , Epitome of the Divine Institutes, Chapter 73 [3rd Century]

For instance, when commencing he spake thus: "A man cannot receive anything of himself" (c. iii. 27): then after adding a high
expression, and saying, "He that cometh from heaven is above all," he again brings down his discourse to what is lowly, and besides
many other things saith this, that "God giveth not the Spirit by measure." Then he proceeds to say, "The Father loveth the Son, and
hath given all things into His hand." And after that, knowing that great is the force of punishment, and that the many are not so much
led by the promise of good things as by the threat of the terrible, he concludes his discourse with these words; "He that believeth on
the Son hath everlasting life; but he that believeth not the Son shall not see life; but the wrath of God abideth on him." Here again he
refers the account of punishment to the Father, for he saith not "the wrath of the Son," (yet He is the Judge,) but sets over them the
Father, desiring so the more to terrify them. "Is it then enough," saith one," to believe on the Son, that one may have eternal life?" By
no means. And hear Christ Himself declaring this, and saying, "Not every one that saith unto Me, Lord, Lord, shall enter into the
kingdom of heaven" (Matt. vii. 21); and the blasphemy against the Spirit is enough of itself to cast a man into hell. But why speak I of a
portion of doctrine? Though a man believe rightly on the Father, the Son, and the Holy Ghost, yet if he lead not a right life, his faith will
avail nothing towards his salvation.

JOHN CHRYSOSTOM, Homilies on the Gospel of John, 31:1 [A.D. 347-407]

Finally Scripture teaches us how far from common are these stones, inasmuch as, whilst some brought one kind, and others another, of
less precious offerings, these the devout princes brought, wearing them upon their shoulders, and made of them the "breastplate of
judgment," that is, a piece of woven work. Now we have a woven work, when faith and action go together. ...

...Let none suppose me to be misguided, in that I made at first a threefold division, each part containing four, and afterwards a fourfold
division, each part containing three terms. The beauty of a good thing pleases the more, if it be shown under various aspects. For
those are good things, whereof the texture of the priestly robe was the token, that is to say, either the Law, or the Church, which latter
hath made two garments for her spouse, as it is written'--the one of action, the other of spirit, weaving together the threads of faith and
works. ...

...Faith is profitable, therefore, when her brow is bright with a fair crown of good works. This faith--that I may set the matter forth
shortly--is contained in the following principles, which cannot be overthrown.

AMBROSE, On The Christian Faith, Book 2: 10,11,14 [A.D. 340-397]

There is no gift of God more excellent than this. It alone distinguishes the sons of the eternal kingdom and the sons of eternal perdition.
Other gifts, too, are given by the Holy Spirit; but without love they profit nothing. Unless, therefore, the Holy Spirit is so far imparted
to each, as to make him one who loves God and his neighbor, he is not removed from the left hand to the right. Nor is the Spirit
specially called the Gift, unless on account of love. And he who has not this love, "though he speak with the tongues of men and
angels, is sounding brass and a tinkling cymbal; and though he have the gift of prophecy, and know all mysteries and all knowledge,
and though he have all faith, so that he can remove mountains, he is nothing; and though he bestow all his goods to feed the poor, and
though he give his body to be burned, it profiteth him nothing." How great a good, then, is that without which goods so great bring no
one to eternal life! But love or charity itself,--for they are two names for one thing,--if he have it that does not speak with tongues, nor
has the gift of prophecy, nor knows all mysteries and all knowledge, nor gives all his goods to the poor, either because he has none to
give or because some necessity hinders, nor delivers his body to be burned, if no trial of such a suffering overtakes him, brings that
man to the kingdom, so that faith itself is only rendered profitable by love, since faith without love can indeed exist, but cannot profit.
And therefore also the Apostle Paul says, "In Christ Jesus neither circumcision availeth anything, nor uncircumcision, but faith that
worketh by love:" so distinguishing it from that faith by which even "the devils believe and tremble." Love, therefore, which is of God
and is God, is specially the Holy Spirit, by whom the love of God is shed abroad in our hearts, by which love the whole Trinity dwells in
us. And therefore most rightly is the Holy Spirit, although He is God, called also the gift of God. And by that gift what else can properly
be understood except love, which brings to God, and without which any other gift of God whatsoever does not bring to God?

AUGUSTINE, On the Trinity, Book 15, Chapter 18:32 [A.D. 354-430]