24. 4 The leaders of the Protestant Reformation do indeed describe good works as an appendage to faith and even an integral part of faith, but they say we are passive in the doing of them, whereas Roman Catholics say we are active in the doing of them. There is actually strong agreement between Protestants and Catholics on the subjects of faith, works, and our rewards.

42. Brief Analysis

When our former faith (a faith in three gods) disappears, then we acknowledge and accept this faith (a faith in one God) as a faith that is truly able to save us. The reason for this is that the face of faith in one God was not previously visible to us. Preachers claim that the modern-day faith is the only faith that can save us, because it is a faith in one God and because it is a faith in the Savior. Yet that faith is two-faced. One face is internal; the other is external. The internal face of that faith takes the form of picturing that there are three gods. (Who has a different picture or thought than this? All should examine themselves and see.) The external face of that faith, however, takes the form of confessing one God. (Who confesses or speaks of anything other than this? All should examine themselves and see.)

These two faces disagree with each other so completely that the external face is not acknowledged by the internal face and the internal face is not recognized by the external face. This disagreement and this disappearance of the one from the sight of the other has generated mental confusion on the part of the church regarding the means of being saved.

Something very different occurs, however, when the internal face and the external face are in agreement, recognize each other, and see each other as being of the same mind. As should be intrinsically obvious, this takes place when we not only see with our mind’s eye but also acknowledge with our mouth that there is one God and that the divine trinity exists within him.

Once we accept this faith, any notion that the Father was at one time alienated from the human race and was later reconciled to it is completely abolished. Instead there comes forth an entirely new view of the assignment of credit or blame, the forgiving of sins, and the process of being regenerated and therefore being saved. In the work itself, all this will become very clear in a rational light made brighter by divine truths from Sacred Scripture.

The reason why the proposition says that this faith is united to good works is that it is not even possible to have faith in the one God if that faith is not united to good works.

12. Particular teachings from the Formula of Concord concerning our being justified by faith apart from the works of the law:

(a) Faith is attributed to us as righteousness apart from the works of the law, because of the merit of Christ that faith brings us (pages 78, 79, 80, 584, 689).

(b) Goodwill comes along only after we have the faith that makes us just. Faith actually does not make us just if it has been formed through acts of goodwill, although Catholics say it does (pages 81, 89, 94, 117, 688, 691; appendix, page 169).

(c) The contrition that precedes, and the renewal, sanctification, and good works that follow, have no part to play in the business of being justified by faith (pages 688, 689).

(d) It is foolish to dream that the works enjoined by the second tablet of the Ten Commandments make us just before God. We follow them in our dealings with other human beings, but not with God. In the process of being justified we must deal with God and placate his wrath (page 102).

(e) Any who believe their sins are forgiven because they do acts of goodwill are insulting Christ; their confidence in their own righteousness is wicked and futile (pages 87, 89).

(f) Good works must be completely excluded from any discussion of our justification and eternal life (page 589).

(g) Good works are not necessary to make us deserving of salvation; they play no part in activating the process of being justified (pages 589, 590, 702, 704; appendix, page 173).

(h) We must reject the proposition that good works are necessary for our salvation. This position takes away the consolation of the gospel, gives us a reason to doubt God’s grace, and strengthens the presumption that we ourselves are righteous. Papists adopted these views in support of a bad cause (page 704).

(i) We reject and condemn the expression that good works are necessary for salvation (page 591).

(j) Statements that good works are necessary for salvation are not to be taught or defended, but should be excluded and rejected by our churches as false (page 705).

(k) Works that do not proceed from true faith are actually sins in God’s sight. That is, such works are tarnished with sin, since a bad tree cannot bear good fruit (page 700).

(l) Our good works do not preserve or maintain faith or salvation in us; they are just a testimony that the Holy Spirit is present and dwelling within us (pages 590, 705; appendix, page 174).

(m) People ought to reject the decree of the Council of Trent [and whatever else is used to support the opinion] that our good works preserve salvation or that our works either completely or only in part preserve and maintain the righteousness received by faith or even faith itself (page 707).