For what saith the Scripture that Abraham believed God
and it was counted unto him as righteousness (dikaiosunen).
Romans 4, 3

Therefore, we conclude that a man is justified (dikaiousthai) by faith
without the deeds of the law.
Romans 3, 23

Was not Abraham our father justified (edikaiosthe) by works
when he had offered his son Isaac up to God on the altar?
James 2, 21

You see then that how by works a man is justified (dikaiotai),
and not by faith only.
James 2, 24 [KJV]

There is no partiality with God. All who sin outside the law
will also perish without reference to it, and all who sin under the
law will be judged in accordance with it. For it is not those who
hear the law who are just in the sight of God; rather those who observe
the law will be justified.
Romans 2, 11-13

My Explications of the Patristic Texts

Clement of Rome (A.D. 98)
Epistle to the Corinthians 30

“Seeing, therefore, that we are the portion of the Holy One, let us do all those things that pertain to holiness, avoiding all evil-speaking, all abominable and impure embraces, together with all drunkenness, seeking after change, all abominable lusts, detestable adultery, and execrable pride … Let us cleave, then, to those to whom grace has been given by God. Let us clothe ourselves with concord and humility, ever exercising self-control, standing far off from whispering and evil-speaking, being justified by our works, and not our words.”

St. Pope Clement l emphasizes a call to live a life of holiness and virtue, reflecting on the idea that individuals are considered a portion or part of the sacred. It encourages adherence to moral principles and the avoidance of various sinful behaviors.

The opening line suggests a recognition of one’s identity as part of the “Holy One.” This implies a responsibility to embody holiness in thought and action. The exhortation to perform actions that align with this identity highlights the importance of living a life that reflects spiritual values. The text lists various negative behaviors to avoid, including evil-speaking, lust, adultery, drunkenness, and pride. Each of these is portrayed as detrimental not only to the individual but also to the community and spiritual well-being. This reflects a spiritual and moral framework that values purity and integrity.

Clement’s call to “cleave” to those whom grace has been given suggests the importance of community and relationships among like-minded individuals who seek to live righteously. This emphasizes the value of surrounding oneself with people who uphold similar moral standards. Cladding oneself with concord (harmony) and humility reinforces the idea that personal virtue is intertwined with communal harmony. Humility is especially highlighted as a counter to pride, which is seen as a particularly harmful trait.

Finally, The text underscores self-control as essential to maintaining a holy life, suggesting that personal discipline is key to avoiding temptation. Moreover, the final assertion that individuals are “justified by our works, and not our words” points to the idea that actions are more significant than mere declarations of faith or morality. This advocates for a lifestyle where genuine actions reflect one’s beliefs.

Overall, the text is a moral exhortation to live righteously, cultivate virtues, and foster a supportive community that upholds these ideals. It urges individuals to be active participants in their spiritual and moral journey, focusing on deeds rather than empty rhetoric.

Polycarp (A.D. 135)
To the Philippians, 2

“But He who raised Him up from the dead will raise up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, false witness; ‘not rendering evil for evil, or railing for railing,’ or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: ‘Judge not, that ye be not judged; forgive, and it shall be forgiven unto you; be merciful, that ye may obtain mercy; with what measure ye mete, it shall be measured to you again; and once more, “Blessed are the poor, and those that are persecuted for righteousness’ sake, for theirs is the kingdom of God.’”

St. Polycarp emphasizes the importance of living in accordance with divine principles and teachings, highlighting several key themes: The divine promise of resurrection, the call to righteous living, the avoidance of unrighteousness, the principles of judgment and forgiveness, and the virtue of humility and persecution.

The opening line assures believers that just as God raised Jesus from the dead, He will also raise those who follow His will and commandments. This speaks to the hope and assurance of eternal life that accompanies faithful living. The author outlines the expectations for believers to “walk in His commandments” and to love what God loves. This underlines the idea that faith must be accompanied by action and that believers should strive to embody the values of righteousness.

There’s a strong admonition to steer clear of behaviors categorized as unrighteousness, including greed, wrongful speech, and retaliation. This serves as a reminder that one’s character should reflect the teachings and example of Jesus. Moreover, the text echoes the teachings of Jesus regarding judgment, emphasizing that one should refrain from judging others to avoid being judged themselves. Instead, there is a call to forgive and show mercy, with the assurance that such actions will yield mercy in return. This highlights the reciprocal nature of compassion and forgiveness in human relationships.

Finally, the mention of being “blessed are the poor, and those that are persecuted for righteousness’ sake” aligns with the Beatitudes, suggesting that true value lies in humility and enduring hardship for the sake of righteousness. This denotes a promise of divine comfort and reward in the kingdom of God for those who face adversity for their faith.

Overall, the text serves as a motivational guide for believers to live a life of integrity, compassion, and fidelity to divine teachings, reinforcing the interconnectedness of faith, action, and the ultimate goal of eternal life within the kingdom of God.

Clement of Alexandria (A.D. 202)
The Stromata, 6:14

“‘And other sheep there are also,’ saith the Lord, ‘which are not of this fold ‘–deemed worthy of another fold and mansion, in proportion to their faith. ‘But My sheep hear My voice,’ understanding gnostically the commandments. And this is to be taken in a generous and worthy acceptation, along with also the recompense and accompaniment of works. So that when we hear, ‘Thy faith hath saved thee, we do not understand Him to say absolutely that those who have believed in any way whatever shall be saved unless also works follow. But it was to the Jews alone that He spoke this utterance, who kept the law and lived blamelessly, who wanted only faith in the Lord. No one, then, can be a believer and at the same time be licentious; but though he quit the flesh, he must put off the passions, so as to be capable of reaching his own mansion.”

The text is a theological reflection on the relationship between faith and works, particularly within a Christian context. It presents several key ideas that can be unpacked: The diversity of God’s flock, understanding the divine commandments, faith and works, a historical context, moral conduct, and the preparation for eternal life.

The mention of “other sheep” not of the same fold suggests inclusivity in God’s plan for salvation. This implies that there are different groups or individuals who may also have a rightful place in God’s kingdom, each deserving of their own “fold” or community based on their faith. The phrase “My sheep hear My voice” highlights the notion that true believers have a deeper understanding of divine commandments. This implies that it’s not just about following rules but grasping their spiritual significance and living accordingly.

A central theme is the relationship between faith and good works. Clement argues against a simplistic interpretation of salvation through faith alone. While faith is essential, it must be accompanied by actions—it stresses that genuine belief will inevitably lead to a life reflecting that belief through good deeds. Jesus spoke specifically to the Jews, who adhered to the law and lived righteously. This situates the discussion in a historical context, emphasizing the importance of the audience’s background in understanding the message of faith and works.

The author asserts that one cannot claim to be a true believer while leading a licentious life. True faith requires a commitment to moral and ethical conduct, and a believer should strive to overcome base desires and passions in pursuit of a divine calling. The idea of reaching one’s “own mansion” suggests that believers are destined for a personal and unique relationship with God in the afterlife, which requires preparation through both faith and the renunciation of sinful behaviors.

In summary, the text underscores the complex interplay between faith and good works in the journey of a believer, emphasizing that mere belief must translate into righteous living to attain a rightful place in God’s kingdom.

Cyril of Jerusalem (A.D. 350)
Catechetical Lectures, 15:26

“Terrible in good truth is the judgment, and terrible the things announced. The kingdom of heaven is set before us, and everlasting fire is prepared. How, then, someone will say, are we to escape the fire? And how to enter into the kingdom? I was hungered, He says, and ye gave Me meat. Learn hence the way; there is here no need for allegory but to fulfill what is said. I hungered, and ye gave Me meat; I was thirsty, and ye gave Me drink; I was a stranger, and ye took Me in; naked, and ye clothed Me; I was sick, and ye visited Me; I was in prison, and ye came unto Me. These things if thou do, thou shall reign together with Him; but if thou do them not, thou shalt be condemned. At once, then begin to do these works, and abide in the faith; lest, like the foolish virgins, tarrying to buy oil, thou be shut out.”

The text presents a profound moral and spiritual reflection on judgment, mercy, and the actions required to attain salvation. It begins with a stark acknowledgment of the gravity of divine judgment and the contrast between the kingdom of heaven and the eternal punishment symbolized by everlasting fire. This sets the stage for a serious examination of one’s actions and their consequences.

St. Cyril’s core message revolves around the teachings of compassion and service to others. The speaker invokes the words attributed to Jesus, emphasizing that acts of kindness—such as feeding the hungry, giving drink to the thirsty, welcoming strangers, clothing the naked, visiting the sick, and supporting those in prison—are not just recommended but essential for spiritual fulfillment. These actions serve as practical expressions of faith and are framed as criteria for entering the kingdom of heaven.

The exhortation to begin these good works emphasizes urgency and commitment. The reference to the “foolish virgins” alludes to a parable (Matthew 25:1-13) where preparedness is critical; it suggests that procrastination or negligence in performing these acts of goodness could lead to exclusion from divine grace. The underlying call to action is clear: one must actively engage in compassion, aligning faith with deeds to avoid condemnation.

Overall, the text stresses the significance of living a life of love and service as a testament to one’s faith, urging readers to reflect on their actions and embrace the transformative power of kindness.

Ambrose of Milan (A.D. 380)
On the Christian Faith, II:11, 13

“Now, we have a woven work when faith and action go together. Let none suppose me to be misguided in that I made at first a threefold division, each part containing four, and afterward a fourfold division, each part containing three terms. The beauty of a good thing pleases the more if it is shown under various aspects. For those are good things, whereof the texture of the priestly robe was the token, that is to say, either the Law or the Church, which latter hath made two garments for her spouse, as it is written–the one of action, the other of spirit, weaving together the threads of faith and works…. Faith is profitable, therefore, when her brow is bright with a fair crown of good works. This faith–that I may set the matter forth shortly–is contained in the following principles, which cannot be overthrown.”

St. Ambrose discusses the interrelationship between faith and action, emphasizing that both are essential and should coexist harmoniously. The writer begins by noting that the structure of their argument may appear complex, with references to both a threefold and a fourfold division, suggesting that truth can be understood from multiple perspectives. This complexity is likened to the beauty of a well-made fabric, which offers varied viewpoints on its quality.

The mention of the “texture of the priestly robe” symbolizes the sacred elements of faith represented by either the Law (often referring to religious rules and guidelines) or the Church (the community of believers). The text indicates that the Church has two “garments” or dimensions of faith—action and spirit—highlighting that genuine faith is not just theoretical but must be manifested through good deeds.

The conclusion reinforces that faith is more valuable when it is accompanied by good works, arguing that true faith should be adorned with the fruits of one’s actions. Overall, the passage stresses that faith and action are intertwined principles that support each other and are foundational to true belief.

For the Son of man is to come with his angels in the glory of his
Father, and then he will repay every man for what he has done.
Matthew 16, 27