Avoiding Works Righteousness Through Christ's Finished Work

The concept of avoiding works righteousness through Christ's finished work is rooted in the biblical understanding that salvation is not achieved through human effort, but rather through faith in Jesus Christ. Galatians 2:16 states, "Being conscious that a man does not get righteousness by the works of the law, but through faith in Jesus Christ, we had faith in Christ Jesus, so that we might get righteousness by faith in Christ, and not by the works of the law" ^[1].

The Protestant Reformation emphasized this doctrine, arguing that justification is a forensic declaration of righteousness, not a process of making one inherently righteous through good works. According to the Augsburg Confession, "our works cannot reconcile God or merit forgiveness of sins, grace, and justification, but that we obtain this only by faith when we believe that we are received into favor for Christ's sake" ^[7].

In the view of many Reformed theologians, such as Charles Hodge, justification is not based on human merit, but rather on the imputed righteousness of Christ. Hodge argues that "works done after regeneration have real merit, 'meritum condigni,' and are the ground of the second justification" ^[8]. However, this does not imply that good works are unnecessary; rather, they are a natural consequence of being justified by faith.

The Catholic tradition, as represented by Thomas Aquinas, also acknowledges the importance of Christ's finished work in avoiding works righteousness. Aquinas argues that "the aforesaid works avail for the mitigation of the pains of hell," but only if they are done with charity ^[9]. This highlights the tension between the Catholic and Protestant views on the role of good works in justification.

The Eastern Orthodox tradition, as represented by John Chrysostom, emphasizes the importance of growing enamored with heavenly glory, rather than human praise, in order to avoid works righteousness. Chrysostom encourages believers to "look to this, and become thoroughly acquainted with it, that by feeling admiration of its beauty, we may shun the hideousness of the other" ^[4].

The Patristic tradition also emphasizes the importance of faith in avoiding works righteousness. Augustine argues that "a man is not justified by the precepts of a holy life, but by faith in Jesus Christ" ^[5]. Similarly, Hippolytus and Cyprian emphasize the need to do judgment, justice, and love mercy, rather than relying on human works ^[6].

In contrast, the Jewish (Rabbinic) tradition, as represented by the Targum Jonathan, emphasizes the importance of righteous living and the reward that comes from it. The Targum Jonathan on Isaiah 5:17 states that "the righteous shall be fed, as it is promised concerning them, and they shall multiply; and the substance of the ungodly shall the righteous possess" ^[2].

The various Christian traditions agree that Christ's finished work is the foundation of salvation, and that good works are a necessary consequence of being justified by faith. However, they differ in their understanding of the relationship between faith and works, and the role of human merit in justification. According to Calvin, "we are justified by faith alone, because faith is the means by which we receive the righteousness of Christ" ^[3].

Sources

Galatians “Galatians 2:16 (BBE) — Being conscious that a man does not get righteousness by the works of the law, but through faith in Jesus Christ, we had faith in Christ Jesus, so that we might get righteousness by faith in Christ, and not by the works of the law: because by the works of the law will no flesh get righteousness.”
Targum Jonathan (Jewish (Rabbinic)) “Targum Jonathan, Targum Jonathan on Isaiah 5:17: And the righteous shall be fed, as it is promised concerning them, and they shall multiply; and the substance of the ungodly shall the righteous possess.”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 102: Ps 101:8 ; 45:8. 688 Prov 16:12 ; 20:26; 25:4, 5; 17:15; 17:14; 24:24. 689 Acts 22 , 24 :12; 16:37; 22:25; 25:10; Lev. 19:18 ; Mt. 5:39 ; Deut. 32:35 ; Rom. 12:19 . 690 Job 34:30 ; Hos. 13:11 ; Isa. 3:4 ; 10:5: Deut. 28:29 . 691 Dan. 9:7 ; Prov. 21:1 ; Psalm 82:1 ; 2:10; Isaiah 10:1 . 692 The French adds, “Car les uns les faisoyent estans asseurez qu’ils faisoyent bien, et les autres par autre zele (comme nous avons dit).”—For the former acted under the full conviction, that they were doing right, and the latter, from a different ”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: How then are we to get free from this hard bondage? It is by growing enamoured of another glory, which is really glory. For as with those that are enamoured of persons, the sight of some handsomer one doth by its being seen take them off from the first: so with those that court the glory which cometh from us men, the glory from heaven, if it gleameth on them, has power to lead them off from this. Let us then look to this, and become thoroughly acquainted with it, that by feeling admiration of its beauty, we may shun the hideousness of the other, and ”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 22.--NO MAN JUSTIFIED BY WORKS. (part 2): does not believe himself to be what he has not yet attained to. Let him not fall into the mistake of the Pharisee, who, while thanking God for what he possessed, yet failed to ask for any further gift, just as if he stood in, want of nothing for the increase or perfection of his righteousness.(3) Now, having duly considered and weighed all these circumstances and testimonies, we conclude that a man is not justified by the precepts of a holy life, but by faith in Jesus Christ,--in a word, not by the law of ”
Schaff ANF/NPNF (Patristic) “ANF Vol 5: Hippolytus, Cyprian, Caius, Novatian — TESTIMONIES. (part 24): unrighteousness, the fruit of my belly, the sin of my soul? It is told thee, O man, what is good; or what else the Lord doth require, save that thou shouldst do judgment and justice, and love mercy, and be ready to go with the Lord thy God. The voice of the Lord shall be invoked in the city, and He will save those who fear His name."(2) Also in Micah: "Feed Thy people with Thy rod, the sheep of Thine inheritance; and pluck up those who dwell separately in the midst of Carmel. They shall prepare Bashan and Gilead accordin”
Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 9 First, that our works cannot reconcile God or merit forgiveness: 9 First, that our works cannot reconcile God or merit forgiveness of sins, grace, and justification, but that we obtain this only by faith when we believe that we are received into favor for Christ’s sake, who alone has been set forth the Mediator and Propitiation, 1 Tim. 2:5, in order that the Father may be reconciled through Him. 10 Whoever, therefore, trusts that by works he merits grace, despises the merit and grace of Christ, and seeks a way to God without Christ, by human strength, al”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 20: the entrance of this new divine life into the soul expels sin ( i.e ., sinful habits), and brings forth the fruits of righteousness. Works done after regeneration have real merit, “ meritum condigni ,” and are the ground of the second justification the first justification consisting in making the soul inherently just by the infusion of righteousness. According to this view, we are not justified by works done before regeneration, but we are justified for gracious works, i.e ., for works which spring from the principle of divine life infuse”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of the Quality of Satisfaction, Art. 5: Article: Whether the aforesaid works avail for the mitigation of the pains of hell? I answer that, Mitigation of the pains of hell can be understood in two ways: first, as though one were delivered from the punishment which he already deserved, and thus, since no one is delivered from punishment unless he be absolved from guilt, (for an effect is not diminished or taken away unless its cause be diminished or taken away), the pain of hell cannot be mitigated by works done without charity, since they a”

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