26. Protestants say almost exactly the same things as Roman Catholics do about the rewards we gain for our good works, as is clear from the statements copied from the Formula of Concord above to the effect that, because of the promises made to us and because of grace, our good works are deserving of both physical and spiritual rewards; see §14 i, j, k, m; and that God crowns his gifts with rewards; see §14 h, m.

Very similar statements occur in the Council of Trent, namely, that because of his grace, God makes his gifts our rewards; see §5 f; and that salvation comes not as a result of our good works but as a result of God’s promise and grace, because it is God who produces those good works through the Holy Spirit; see §5 e, f, g, h, i, j.

22. Brief Analysis

Books on ecclesiastical history make it clear that the four points just mentioned, as they are taught in the Protestant churches today, are not new. They were not invented by these three reformers. Instead, they had come into existence as early as the time of the Council of Nicaea and had been passed down by writers after that; they have been preserved as part of the tradition of the Roman Catholic Church.

The reason why Roman Catholics and Protestants agree concerning the trinity of persons in the Divine is that they both recognize the three [ecumenical] creeds in which this concept of a trinity is taught: the Apostles’ Creed; the Nicene Creed; and the Athanasian Creed.

As for the notion that Christ’s merit is assigned to us, the material gathered above in §§3– 8 from the Council of Trent and in §§10– 15 from the Formula of Concord makes it clear that they agree on this point as well.

As for the point about how we are justified, this will now be taken up for further discussion.