If I were to ask you whether you are saved by faith or by works, what would you say? Is salvation based solely on faith in Christ, or does doing God’s will play a role? For centuries, Christians have debated this question, but the premise itself is misleading. Faith and works are not opposing forces but, rather, two aspects of the same reality: the response to God’s grace.
Salvation unfolds in two inseparable dimensions: justification and sanctification. Justification is God’s free gift, by which He forgives our sins and makes us righteous through grace (Romans 3:24). Sanctification, however, is the lifelong process by which we cooperate with that grace, growing in holiness and living according to God’s will (2 Corinthians 7:1). Faith initiates our journey, but it is through works—our cooperation with grace—that faith is brought to fulfillment (James 2:22).
Justification in Catholic theology is not a one-time, past event but a dynamic process. Initial justification occurs entirely by God’s grace, without any prior merits on our part. This takes place through Baptism, which the Church teaches is the moment we are cleansed of original sin, receive the gift of divine sonship, and are made righteous before God (Titus 3:5, Romans 6:3-4). Baptism is not merely symbolic; it is the sacramental entry into the life of grace, making us members of Christ’s Body (1 Corinthians 12:13). At this moment, we are truly justified—not by our works, but by the mercy and grace of God.
However, justification does not end there. Ongoing (or progressive) justification refers to our continued growth in holiness through cooperation with God’s grace. As St. Paul writes, “You have been set free from sin and have become slaves to righteousness” (Romans 6:18), indicating that justification leads to a transformed life. This process of sanctification strengthens and deepens our justification, as we remain in Christ and bear good fruit (John 15:4-6). Our free response to grace—through faith, works, and the sacraments—preserves and increases our justification, in contrast to the Protestant idea of “once saved, always saved.”
The Council of Trent affirmed this distinction, teaching that “justification… is not merely the remission of sins, but also the sanctification and renewal of the inward man” (Trent, Session VI, Ch. 7). Thus, while we are initially justified through Baptism by grace alone, we must continue in that grace, lest we fall away (Galatians 5:4, Hebrews 10:26-27).
This understanding of justification aligns with the biblical and historical concept of charis, or grace, which has always been central to God’s plan of salvation. In the ancient world, gifts were not unmerited. They came with obligations. A rich patron would offer a gift—a charis—to his protégé, but this gift came with the expectation of repayment, often in the form of loyalty or service. However, Paul explains that the charis of God, His grace, is unlike the gifts of men. It is not something earned, nor does it come with the expectation of repayment. Rather, it is freely given, not because of our merit, but because of God’s goodness.
This concept is expressed throughout salvation history. God always bestows gifts upon His creatures, gifts that are neither earned nor deserved. Our very existence is a pure gift of love—not because God gains anything from us, but because we gain everything from Him. And His generosity does not stop there. He chose Abraham and the people of Israel to be His own—not because they were more numerous, more righteous, or more deserving, but simply because of His love and His promise (Deuteronomy 7:6-8, 9:4-6). As St. Paul affirms, “It depends not upon human will or exertion, but upon God who shows mercy” (Romans 9:16).
This principle extends not only to Israel but also to His prophets. Those called by God knew they were unworthy of the mission entrusted to them. Some, like Moses and Jeremiah, even tried to refuse. Isaiah exemplifies this when he protests: “Woe is me, I am doomed! For I am a man of unclean lips, living among a people of unclean lips” (Isaiah 6:5). Yet God called him anyway, not because he was qualified, but because He had prepared him for that moment.
God’s choice is never based on human worthiness. When Jesus began His mission, He called twelve ordinary men to be His disciples. The first, Simon Peter, was a simple fisherman. Upon encountering Jesus, he fell at His feet, saying, “Depart from me, Lord, for I am a sinful man” (Luke 5:8). He recognized his unworthiness, yet Christ saw his potential to become a fisher of men.
The same is true of St. Paul, who called himself “the least of the apostles” because he had persecuted the Church. By all human standards, he was unfit for the mission, yet God chose him to bring the Gospel to the nations. Paul makes it clear that this calling was not due to his merit, but to God’s grace: “By the grace of God I am what I am, and His grace to me has not been in vain” (1 Corinthians 15:10).
This is the pattern of salvation: God calls, and His grace enables. No one is chosen because they deserve it. Rather, God chooses us out of love and calls us to respond. But this response is not passive. Though salvation is by grace alone, grace is not opposed to works—it produces them. As Paul writes, “For we are His handiwork, created in Christ Jesus for good works, which God prepared in advance for us to do” (Ephesians 2:10). Grace is freely given, but it is not without effect. It transforms us, making us capable of living in faith and doing God’s will.
As St. James teaches, “Faith by itself, if it has no works, is dead” (James 2:17). This does not contradict Paul’s teaching that we are saved by grace; rather, it confirms that true faith, animated by grace, necessarily bears fruit in works. Just as a tree is known by its fruit, so faith is known by what it produces (cf. Matthew 7:16-20). Works do not replace faith but reveal its authenticity. A faith that does not lead to love in action is not truly faith at all.
Some argue that works are simply a byproduct of faith and have no role in our justification. However, Scripture does not separate works from salvation in this way. James explicitly states that Abraham was “justified by works” when he offered Isaac on the altar (James 2:21-24). This does not mean Abraham earned his righteousness but that his faith was made complete through his actions. True faith is not passive; it cooperates with God's grace, just as a branch remains connected to the vine to bear fruit (John 15:4-6).
The early Church clearly understood that faith and works are inseparable. St. Augustine wrote: “He who created you without you will not justify you without you” (Sermon 169). In other words, while grace is entirely God’s gift, we must cooperate with it. Likewise, St. John Chrysostom declared: “Faith by itself is dead, but accompanied by works, it is made strong” (Homily on Hebrews 19:2). The Council of Trent affirmed this as well: "If anyone says that the justice received is not preserved and increased before God through good works, but that those works are merely the fruits and signs of justification obtained, and not also a cause of its increase, let him be anathema” (Trent, Session VI, Canon 24).
God not only calls us to salvation but also provides the means to receive and grow in His grace. Through Baptism, we are made new creations in Christ, not by our own merit but by His gift (Titus 3:5). Through the Eucharist, we are nourished by Christ Himself, receiving the grace to live out our calling (John 6:54-56). The sacraments are not works that we perform to earn salvation; they are gifts of grace that transform us, enabling us to respond fully to God's love.
God’s grace does not operate in isolation but within the Church, the Body of Christ. Just as Israel was called as a people, not merely as individuals, so too is the Church the visible sacrament of salvation. Through the Church, we receive the ordinary means of grace—the sacraments, the proclamation of the Word, and the communion of believers. As Paul teaches, “We are members of one another” (Romans 12:5), growing together in holiness through the life of the Church.
Faith and works are not in opposition, but together they express the fullness of God's grace at work in us, leading us to salvation. Each day, God’s grace is at work in us, inviting us to deeper faith and greater love. Will we respond by living out our faith through charity, prayer, and obedience to God’s will? Will we allow His sacraments to nourish us and strengthen us for the journey? The question is not whether we have earned salvation—none of us can. The question is whether we will respond to God's grace, remain faithful, and allow Him to complete the good work He has begun in us (Philippians 1:6).
Each day, God’s grace invites us to deeper faith and greater love. Will we respond by living out our faith through charity, prayer, and obedience? Will we live as branches united to the vine, or will we wither away? The choice is ours, and grace gives us the strength to say yes.
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