Salvation by Faith and Salvation by the Deeds - Essay Example

? Salvation by Faith and Salvation by the Deeds: Paul’s and James’ Debate First and College Firstand Last Name, Department..., University of... [Student’s First and Last Name] is now at Department of..., University of... This research was in part supported by the grant awarded to [Student’s First and Last Name] by [Sample Grant Programme]. Correspondence concerning this research paper should be addressed to [Student’s First and Last Name], Department..., University of..., [Address] Contact: Abstract The question of salvation by faith as opposed to salvation by the deeds have historically bothered Christian theologians of various stripes for centuries, being one of the key doctrinal issues in the Reformation debates. The purpose of this paper is to examine the key tenets of both doctrines, as laid out in respective epistles by Apostles Paul and James the Lord’s Brother, in order to support the author’s own view on this matter. Keywords: Pauline Christianity, salvation, faith, Epistles, James, Paul Salvation by Faith and Salvation by the Deeds: Paul’s and James’ Debate The problem of salvation and the exact requirements thereof have always baffled the Christian theologians and lay people alike. Its significance for the Christian doctrine cannot be overemphasized, because it is this aspect that represents a foundation for a Christian understanding of human connection with the Divine. Therefore any solution proposed for the definition of salvation and its requirements is bound to generate a vigorous theological debate. The two approaches to the issue of salvation that are most frequently found in doctrinal tenets of various Christian denominations is that of salvation by faith alone and the one of salvation by the deeds or works. The former is based on the Pauline concept of salvation as presented in the Epistle to the Ephesians, the latter has drawn its inspiration from the references outlined in the Epistle of James. For this reason, it is necessary to examine and evaluate the consistency/inconsistency of the claims and notions presented by both Apostles, so as to reach a conclusion on the theological validity of either doctrine. The Pauline notion of salvation The doctrine of salvation by faith finds its most fundamental expression in chapter 2 of the Epistle to Ephesians. As it is well-known, the main point of this Epistle is the one of a contrast between the former sinful ways of the Gentile Christians that used to be Pagans before forming part of the Church (Patzia, 2011). The ‘spiritual death’ that was once their fate before they awakened in Christ is conceived as having been lifted from this new believers by the grace of God alone, as it is affirmed that in the other case their souls would continue to be prey to Satan’s depredations (Patzia, 2011). Consequently, the new life of “good works” (Ephesians 2:10 New International Version) that the believers were bestowed with by God is not the result of the efforts of their own, but purely a Divine gift to them. Paul seems to proceed from counterpoising the world of flesh and “the cravings of our flesh” (Ephesians 2:3 New International Version) to the universe of God’s grace and mercy that are alone capable of delivering the believer from the clutches of Satan, “the ruler of the kingdom of air” (Ephesians 2:2 New International Version). In this, Paul excludes the possibility of attaining salvation by one’s own works, as human flesh is inextricably bound to the world ruled by Satan and his minions. The famed quotation by Paul, referring to the fact that the salvation is carried out “by grace, through faith”, without any willful input by the believer, is the most vivid example of such Pauline reasoning. The Apostle apparently gives another reason for such phenomenon with regard to salvation, noting that salvation comes “not from works, so that no one can boast” (Ephesians 2:8 New International Version). In a more metaphysical sense, this means that the Divine deliverance from damnation is conducted in such a way that no one may claim a privileged place for him/herself in the Kingdom of God. This notion adds a profoundly egalitarian dimension to the Pauline teachings of salvation. Henceforth, Paul draws a conclusion that it is only through the assistance of the Church as the community of believers that an individual soul may attain the salvation. Due to the fact that the Church is conceived by Paul as the Body of Christ Himself, this notion has a powerful effect on the possible understanding of the implications of the Church’s creed for individual believers. As the Church is viewed as a whole giving spiritual life to its individual parts, the attainment of salvation is construed as possible only through adherence to the truly Christian Church and its faith. Such conclusion may be easily made proceeding from Paul’s claims. James’ Argument and the Salvation by the Deeds Nevertheless, the Pauline approach to salvation may be viewed as a problematic one, due to its apparent neglect to the issue of proper conduct by the believers in corporeal world. For this reason, it is necessary to dwell on the alternate view that was most clearly formulated in the Epistle of James the Lord’s Brother. As opposed to Paul’s claims that rest mostly on ontological concerns, the concept expounded by James is of necessarily utilitarian nature. The main question to be answered here is whether there is a “use of a man claiming to have faith” if it is without any works or efforts on his part (Adamson, 1976, p.121). James apparently was concerned with the tendency among some prosperous Christians that were charged with maintaining charity networks already established by an early Church, to shirk their duties while justifying this by the fact that they still adhered to the doctrines outlined in the Scriptures (Adamson, 1976, p.124). These ‘dainty’ Christians professed their faith in doctrinal matters whilst remaining aloof from the sufferings of their brethren and sisters. It is this development that most likely drew James’ ire, which found its expression in the following sarcastic remark: Show me your faith without deeds, and I will show you my faith by my deeds.  You believe that there is one God. Good! Even the demons believe that – and shudder. (James 2:18-19 New International Version). While analyzing this paragraph, it is notable that James contrasts ‘faith’ as a mere intellectual conviction or understanding of the veracity of the Scriptural theses, with the faith supported by the deeds, or the activity of the believer. While the former is conceived as fruitless and effectively ‘dead’, it is the latter that justifies the believer in the face of God, according to James’ convictions. It can be said, therefore, that a notion of ‘faith’ has a rather different dimension in the Epistle of James, than it has for Paul, because the concepts of ‘faith’ and ‘works’ (deeds) are intertwined here. James refers to famous examples from the Old Testament, which seem to support his claims. The first of these examples deals with the story of Abraham himself, whose readiness to sacrifice Isaac on the altar, in order to prove his faith to the Almighty, gave him an unprecedented distinction of being characterized as “God’s friend” (James 2:23 New International Version ). Likewise, the name of Rahab, a former prostitute of Canaanite stock, who was justified by her deeds and services to God, is invoked here, as a kind of contrast to lofty and famed name of Abraham (2:25 New International Version). James seemingly tried to show his readership that it is the works that gave basis and justification for one’s faith, rather that purely philosophical or ritual adherence (Adamson, 1976, p.133). In this way, James shows that the principle of justification by faith and works is a universal one, in his opinion. Conclusion The concept of justification by works may become appealing to James’ readership, but it leaves out an incredibly important issue of the impact of Divine will on salvation itself, i.e. the notion of predestination and the sovereignty of God over the world. That is why the Pauline idea of justification by faith alone seems to be more consistent with the Christian canon at large, as Paul’s notions may allow us to understand the full complexity of the relationship between God and His creatures, which James’ concept cannot match. Therefore I generally side with Paul on the issues of this debate. References Adamson, J.B. (1976). The Epistle of James. Grand Rapids, MI: William B. Eerdmanns Publishing. Patzia, A.G. (2011). Ephesians. Colossians. Philemon. Grand Rapids, MI: Baker Books. Read More