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Chapter 2 of the Epistle of James, verses 14–26, discusses faith and works, starting with verse 14, "What doth it profit, my brethren, though a man say he hath faith, and have not works? Can faith save him?" In verse 20 it says that faith without works is dead. The Defense of the Augsburg Confession rejects the idea that the Epistle of James ...
Pseudo-Chrysostom: The fruits of a man are the confession of his faith and the works of his life; for he who utters according to God the words of humility and a true confession, is the sheep; but he who against the truth howls forth blasphemies against God, is the wolf.
Rather in the previous verses he calls for basic charity and piety. To Davies and Allison this verse is a special condemnation of mighty works, and emphasizes the importance of lesser works that might not bring fame to the practitioner. [1] This verse has also been used as evidence by Protestants for the doctrine of justification by faith.
Paul puts it this way: “So faith comes from what is heard, and what is heard comes through the word of Christ.” Romans 10:17. God’s gracious initiative is the starting point for all faith.
The Catholic Church teaches that both faith and good works are necessary for salvation: [21] Protestants and Catholics agree that faith is necessary for salvation. The Bible clearly teaches that it is. Good works alone do not merit salvation. No one can "buy" heaven with enough good works, or good enough motives.
In Catholic philosophy, merit is a property of a good work which entitles the doer to receive a reward: it is a salutary act (i.e., "Human action that is performed under the influence of grace and that positively leads a person to a heavenly destiny") [4] to which God, in whose service the work is done, in consequence of his infallible promise may give a reward (prœmium, merces).