The Teachings of Paul and James on the Subject of Justification.
By Editor
THE communication of a highly valued correspondent in our last paper, in reference to an article which appeared in the Church Monthly, furnishes us an opportunity of saying a word on the apparent doctrinal difference between Paul and James, on the subject of justification. It is supposed by many, that the difference is so complete and radical, as not to admit of reconciliation. By following, however, an obvious rule of interpretation, which requires us to place ourselves, as far as possible, in the circumstances of the writer, and to consider the object he has in view; and especially by carefully attending to the train of argument, the apparent inconsistency vanishes; and then it appears, that so far from contradicting each other, Paul actually teaches the doctrine of James, and James, the doctrine of Paul. There is a quaint phrase which often occurs in the writings of the older theologians, which was intended to reconcile the apparent differences between the two apostles, fides sola justificat, sed non quae est sola. The two apostles are treating of different kinds of faith. Paul says, "a man is justified by faith, without deeds of the law." James says that "by works a man is justified, and not by faith only." The object of Paul was, to expose the mistake of those who went about to establish a righteousness of their own, and expected justification by obedience to law. He shows that such obedience cannot justify; and therefore a man is justified only by that faith which receives Christ just as he is offered in the gospel, and depends upon his righteousness alone for salvation. This faith of which he speaks is a living faith; a faith which works by love, and which instead of giving or admitting any license to neglect good works, manifests its genuineness by a practical obedience to all the requirements of the gospel. In excluding works therefore from having anything to do with a sinner's justification, and ascribing all to faith as the instrument, all his writings, as they abound in illustration of the connexion between faith and obedience, most manifestly show that the faith of which he is speaking, is one which is accompanied by every Christian grace, and is productive of good works. James seems to be combating a practical error of his time, into which some had fallen, who perverted the doctrine of Paul, and while professing to have faith, had not works. Such a faith, the apostle declares cannot justify, because it is a dead faith; it is such a faith as devils have, for he says, "they also believe and tremble." Such a kind of faith, therefore, could be of no avail, because the faith by which a man is justified, must be manifested and made perfect by works. In what respect then do they differ? In no respect whatever. James is speaking of a faith, which, being without fruits, cannot justify. Paul, of a faith, which, being fruitful in all good works, does justify. The latter does not affirm that a dead faith can justify; nor does the former deny that a faith which exhibits its genuineness in the fruits which it brings forth, does justify. Who among all the sacred writers is more urgent than Paul, in explaining the connexion between a living faith and a holy life; and enforcing the necessity of that obedience, which is the necessary fruit of faith in Christ? When therefore he says, "I will that thou affirm constantly, that they who have believed in God, might be careful to maintain good works;" and again, "though I have all faith, so that I could remove mountains, and have not charity, I am nothing," he does in reality teach precisely the same doctrine which James taught.—Western Episcopalian.