116. Concluding Appendix

THE faith of the new heaven and the new church in universal form is this: The Lord from eternity, who is Jehovah, came into the world to gain control over the hells and to glorify his own human nature. If he had not done this, not one mortal could have been saved; those who believe in him are saved.

[2] I say “in universal form” because this concept is universal to the faith and something universal to the faith is going to be present in each and every aspect of it. It is universal to the faith to believe that God is one in essence and in person, to believe that in God there is a trinity, and to believe that the Lord God the Savior Jesus Christ is God. It is universal to the faith to believe that if the Lord had not come into the world not one mortal could have been saved. It is universal to the faith to believe that the Lord came into the world to separate hell from the human race, and that he accomplished this by repeatedly doing battle with hell and conquering it. In this way he gained control over it, put it back into the divine design, and made it obey him. It is universal to the faith to believe that he came into the world to glorify the human nature he took on in the world, that is, to unite it to its divine source. Having gained control over hell and having glorified his human nature, he keeps hell in its place, under obedience to him forever. Since neither of these achievements could have happened except by allowing his human nature to be tested, including even the ultimate test, the suffering on the cross, therefore he underwent that experience. These are universal points of faith regarding the Lord.

[3] For our part, it is universal to the Christian faith that we believe in the Lord, for our believing in him gives us a partnership with him, and through this partnership comes salvation. To believe in him is to have confidence that he saves; and because only those who live good lives can have such confidence, this too is meant by believing in him.

5. Concerning faith, goodwill, good works, and rewards:

(a) When the apostle says that we are justified by faith and we are justified freely [Romans 3:24, 28], these words are to be understood in the sense that the perpetual consent of the Catholic Church has held and expressed: namely, that we are said to be justified by faith because faith is the beginning of human salvation, and the foundation and root of all justification. Without faith, it is impossible to please God and to come into the company of his children. We are said to be justified freely because none of the things that precede justification — whether faith or works — merit the grace itself of justification. If it is by grace, then it is not by works; otherwise grace would not be grace (Session 6, chapter 8).

(b) Although no one can be just except those with whom the rewards for the suffering of our Lord Jesus Christ are shared, this does in fact happen in the process of justification, when by the merit of that same most holy suffering, the goodwill of God is poured forth by the Holy Spirit into the hearts of those who are justified, and becomes inherent in them. As a result, as we are justified and our sins are forgiven, we receive all these [gifts] infused at once through Jesus Christ, onto whom we are grafted through faith, hope, and goodwill. Unless goodwill is added to it, faith does not unite us perfectly with Christ, and does not make us a living member of his body (Session 6, chapter 7, §3).

(c) Christ is not only a redeemer in whom we are to trust but also a legislator whom we are to obey (Session 6, chapter 16, canon 21).

(d) Faith without works is dead and profitless, because in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith that works through goodwill. Faith without hope and goodwill cannot bestow everlasting life. As a result, we immediately hear these words of Christ: “If you will enter into life, keep the commandments.” Therefore, when receiving true and Christian justice, we are told, immediately upon being born again, to preserve it pure and spotless, as the first robe given us through Jesus Christ in lieu of the robe that Adam, by his disobedience, lost for himself and for us, so that we may bear it before the judgment-seat of our Lord Jesus Christ and have life everlasting (Session 6, chapter 7, §4).

(e) As the head into the members and the vine into the branches, Jesus Christ himself continually infuses his virtue into those who have been justified. This virtue always precedes and accompanies and follows our good works; without it they could not in any way be pleasing or meritorious before God. Therefore we must believe that for the justified nothing further is lacking that would in any way diminish their being considered, by the works they have done in God, as deserving of eternal life in due time (Session 6, chapter 16).

(f) Our own justice is therefore not established as our own, as from ourselves; for the justice that is called ours actually belongs to God, because it is infused into us by God through the merit of Christ. Nevertheless God forbid that Christians should either trust or glory in themselves and not in the Lord, whose bounty toward all is so great that he wants things that are his own gifts to be their rewards (Session 6, chapter 16).

(g) We can do nothing of ourselves, as of ourselves; but with the cooperation of him who strengthens us, we can do all things. Therefore we have nothing in which to glory; all our glory is in Christ in whom we live, by whom we merit, and by whom we make satisfaction, bringing forth fruits worthy of repentance, which have their efficacy from him, are offered to the Father by him, and are accepted by the Father through him (Session 14, chapter 8).

(h) If any say that we can be justified before God by our own works (whether done through the power of our own human nature or through following the teaching of the law) without the grace of God through Jesus Christ, let them be anathema (Session 6, canon 1).

(i) If any say that without previous inspiration of the Holy Spirit, and without his help, we can believe, hope, or love [that is, have faith, hope, or goodwill] as we ought, so that the grace of justification may be bestowed upon us, let them be anathema (Session 6, canon 3).

(j) If any say that we can be made just without the justice of Christ through which he gained merit for us, let them be anathema (Session 6, canon 10).

There are many other statements there that could be quoted as well, especially concerning the union of faith and goodwill or good works, and the damnation that comes of separating these two.