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Updated: May 11, 2025
Yea they condemn this faith; nor do they condemn it only in sentences and writings, but also by the sword and capital punishments they endeavor to exterminate it in the Church. How much better does James teach, who does not omit faith, or present love in preference to faith, but retains faith, so that in justification Christ may not be excluded as Propitiator!
The proof is manifest that, since we are justified before God not from the Law but from the promise, it is necessary to ascribe justification to faith. What can be opposed to this proof, unless some one wish to abolish the entire Gospel and the entire Christ? The glory of Christ becomes more brilliant when we teach that we avail ourselves of Him as Mediator and Propitiator.
For we know that those things which we have said are in harmony with the prophetic and apostolic Scriptures, with the holy Fathers, Ambrose, Augustine and very many others, and with the whole Church of Christ, which certainly confesses that Christ is Propitiator and Justifier.
This, however, is far distant from the meaning of Paul, who never suffers Christ to be excluded as Propitiator.
But to ascribe to our works these things, namely, that they are a propitiation, that they merit the remission of sins and grace that for the sake of these and not by faith for the sake of Christ as Propitiator we are accounted righteous before God, what else is this than to deny Christ the honor of Mediator and Propitiator?
Neither does he say this, that partly Christ is our Propitiator, and partly our works are our propitiation. There it is well said: He who has faith and good works is righteous; not, indeed, on account of the works, but for Christ's sake, through faith.
Wherefore the adversaries err when they infer that James teaches that we merit remission of sins and grace by good works, and that by our works we have access to God, without Christ as Propitiator. Part 8 Thirdly, James has spoken shortly before concerning regeneration, namely, that it occurs through the Gospel.
This method of repentance is plain and clear, and increases the worth of the power of the keys and of the Sacraments, and illumines the benefit of Christ, and teaches us to avail ourselves of Christ as Mediator and Propitiator. For Christ says Matt. 11, 28: Come unto Me, all ye that labor and are heavy laden, and I will give you rest. Here there are two members.
Here they add no correction that there is also need of the faith that holds that we are accounted righteous for the sake of Christ as Propitiator. Thus the adversaries exclude Christ from justification, and teach only a righteousness of the Law. But let us return to Paul. No one can infer anything more from this text than that love is necessary. This we confess.
By faith, when we comfort ourselves by confidence in the mercy promised for Christ's sake. Thus, therefore we prove the minor proposition. The wrath of God cannot be appeased if we set against it our own works, because Christ has been set forth as a Propitiator, so that, for His sake, the Father may become reconciled to us. But Christ is not apprehended as a Mediator except by faith.
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