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Faith and Works of the Law

Saint Paul continually insists that we are justified apart from works of the law. Is this not also

implicitly confirming that we are justified by faith alone? To answer this question, we must firstdiscover what Saint Paul meant by works of the law.

Paul used the phrase works of the law six timesand only within Romans and Galatians.Heres

the full list within context:

For no human being will be justified in his sight by works of the law, since through the law

comes knowledge of sin (Rom 3:20).

For we hold that a man is justified by faith apart from works of law(Rom 3:28).

Yet we know that a man is not justified by works of the lawbut through faith in Jesus Christ, sowe also have believed in Christ Jesus, in order to be justified by faith in Christ, and not by works

of the law, because by works of the law shall no one be justified (Gal 2:16).

Let me ask you only this: Did you receive the Spirit by works of the law, or by hearing with

faith? (Gal 3:2)

Does he who supplies the Spirit to you and works miracles among you do so byworks of thelaw, or by hearing with faith? (Gal 3:5)

For all who rely on works of the laware under a curse. For it is written, Cursed be every one

who does not abide by all things written in the book of the law, and do them (Gal 3:10).

When Saint Paul speaks of the works of the law, he refers to what we know as the six hundredand thirteen precepts of the Torah, such as Jewish prohibitions against eating pork, the mandate

of circumcision, and the observance of Passover.

The Three Kinds of Precepts in the Old Testament

According to Moses, these precepts of the Old Law fall into three divisions: the precepts, the

ceremonies, and the judgments (Deut 6:1). Saint Thomas Aquinas and the Christian tradition

recognize Moses threefold division as (1) the moral precepts, (2) the ceremonial precepts, and

(3) the judicial precepts of the Old Law of Moses.

1. First, the moral precepts are those precepts known to us as the Ten Commandmentsthebasic moral law of God for men.

2. Second, the ceremonial precepts relate to such things as the Jewish teaching regarding

circumcision on the eighth day and the kosher prohibition against eating pork.

3. Third, the judicial precepts are the civil laws governing the nation of Israel as a politicalstate.

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Corresponding to this Augustinian tradition, the Catholic Church, at the Council of Trent,

declared with Paul that none of the works of the law could justify a man:

Canon I. If any one says that man may be justified before God by his own works, whether done

through the teaching of human nature, or that of the law, without the grace of God through Jesus

Christlet him be anathema.

This canon from the Council of Trent demonstrates that the Catholic Church does not distinguish

between works and works of the law when stating that a man is not justified by works ofthe law. Instead, the CatholicChurch condemns anyone who attempts to justify himself by his

own works, regardless of whether the works belong to the moral precepts or to the ceremonial

precepts of the law. Hence, one cannot be justified even if he perfectly fulfilled the moralprecepts of the Ten Commandments, since these do not equip a man for the beatific vision of

Gods essence. The ceremonial precepts (do not eat swines flesh) cannot transform us into the

righteousness of Christ. Moreover, not even obedience to the moral precepts (thou shalt not

kill) can fill us with the Holy Spirit. The Council of Trent elaborates:

We are therefore said to be justified freely, because that none of those things which precede

justificationwhether faith or worksmerit the grace itself of justification. For, if it be a grace,it is not now by works, otherwise, as the same Apostle says, grace is no more grace.

Grace remains primary in Catholic teaching. Neither faith nor works merit our justification.Justification is received by faith and perfected by works of charity, but it is not earned by works

alone. Yes, prevenient grace is needed even for our initial faith in Christ. No man can be justified

simply by observing the moral law found in the Ten Commandments. This is the authenticCatholic teaching of the Catholic Church. And without faith it is impossible to please God

(Heb 11:6). There is a synergy between faith and works, as James teaches (Jas 2:24). It is not

faith alone. It is not works alone. It is faith first and works followingeach flowing from thewellspring of grace springing from the wounded side of the crucified Christ.

Do the Ten Commandments Apply to Christians?

We would be wrong to assume that Saint Paul taught that the moral precepts of the Ten

Commandments no longer applied to Christians. Do we then overthrow the law by this faith?

By no means! On the contrary, we uphold the law (Rom 3:31). We have already establishedhow Saint Paul teaches that good works in themselves cannot justify the sinner. However, this

does not entail that works have no role in our salvation. Many Protestants wrongly believe that

Catholics hold tojustification by works alone since we do not believe injustification by faith

alone. For the Catholic, works without faithful love are worthless. The Catholic does not believethat one must choose between eitherfaith orworks. Instead, the Catholic Church exhorts her

children to bothfaith andworks. Saint Paul confirms that faith aloneis not enough:

If I have all faith, so as to remove mountains, but have not love, I am nothing. If I give away all I

have, and if I deliver my body to be burned, but have not love, I gain nothing (1 Cor 13:2-3).

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Faith Without Love?

Faith cannot be alone because it must be accompanied by love. Moreover, love is not passive but

active. Love works. Love operates. Saint Paul summed up the Catholic doctrine of justificationperfectly in Galatians when he wrote, For in Christ Jesus neither circumcision nor

uncircumcision is of any avail, but faith working through love (Gal 5:6). Faith working throughlove. This is the Catholic doctrine of justification. Faith in Christ must be informed by love forChrist. This is a working faith. As our Lord Jesus Christ explained, If you love me, you will

keep my commandments (Jn 14:15). A faith that is opposed to obedience is a faith without love.

It is not saving faith.