Augustine on Matthew 16:18

"’Upon this rock', said the Lord, 'I will build my Church'. Upon this confession, upon this that you said, 'You are the Christ, the Son of the living God', I will build my Church, and the gates of hell shall not conquer her”.

Augustine of Hippo, The Works of Saint Augustine (New Rochelle: New City, 1993) Sermons, Volume III/7, Sermon 236A.3, p. 48

Chrysostom: The Just Shall Live By Faith

"For all have sinned, and are under the curse. However he does not say this yet, lest he should seem to lay it down of himself, but here again establishes his point by a text which concisely states both points; that no man has fulfilled the Law, (wherefore they are under the curse,) and, that Faith justifies. What then is the text? It is in the book of the prophet Habakkuk, "The just shall live by faith," (Hab. ii: 4) which not only establishes the righteousness that is of Faith, but also that there is no salvation through the Law. As no one, he says, kept the Law, but all were under the curse, on account of transgression, an easy way was provided, that from Faith, which is in itself a strong proof that no man can be justified by the Law. For the prophet says not, "The just shall live by the Law," but, "by faith".

John Chrysostom, Homily on Galatians 3

Chrysostom on Righteousness as a Gift by Faith, Not Works

"And he well said, "a righteousness of mine own," not that which I gained by labor and toil, but that which I found from grace. If then he who was so excellent is saved by grace, much more are you. For since it was likely they would say that the righteousness which comes from toil is the greater, he shows that it is dung in comparison with the other. For otherwise I, who was so excellent in it, would not have cast it away, and run to the other. But what is that other? That which is from the faith of God, i.e. it too is given by God. This is the righteousness of God; this is altogether a gift. And the gifts of God far exceed those worthless good deeds, which are due to our own diligence."

John Chrysostom, Homily on Philippians 3

The Catholicity of "Faith Alone"

"At 3:28 Luther introduced the adv. “only” into his translation of Romans (1522), “alleyn durch den Glauben” (WAusg 7.38); cf. Aus der Bibel 1546, “alleine durch den Glauben” (WAusg, DB 7.39); also 7.3-27 (Pref. to the Epistle). See further his Sendbrief vom Dolmetschen, of 8 Sept. 1530 (WAusg 30.2 [1909], 627-49; “On Translating: An Open Letter” [LuthW 35.175-202]). Although “alleyn/alleine” finds no corresponding adverb in the Greek text, two of the points that Luther made in his defense of the added adverb were that it was demanded by the context and that sola was used in the theological tradition before him.

Robert Bellarmine listed eight earlier authors who used sola (Disputatio de controversiis: De justificatione 1.25 [Naples: G. Giuliano, 1856], 4.501-3):

Origen, Commentarius in Ep. ad Romanos, cap. 3 (PG 14.952).

Hilary, Commentarius in Matthaeum 8:6 (PL 9.961).

Basil, Hom. de humilitate 20.3 (PG 31.529C).

Ambrosiaster, In Ep. ad Romanos 3.24 (CSEL 81.1.119): “sola fide justificati sunt dono Dei,” through faith alone they have been justified by a gift of God; 4.5 (CSEL 81.1.130).

John Chrysostom, Hom. in Ep. ad Titum 3.3 (PG 62.679 [not in Greek text]).

Cyril of Alexandria, In Joannis Evangelium 10.15.7 (PG 74.368 [but alludes to Jas 2:19]).

Bernard, In Canticum serm. 22.8 (PL 183.881): “solam justificatur per fidem,” is justified by faith alone.

Theophylact, Expositio in ep. ad Galatas 3.12-13 (PG 124.988).


To these eight Lyonnet added two others (Quaestiones, 114-18):

Theodoret, Affectionum curatio 7 (PG 93.100; ed. J. Raeder [Teubner], 189.20-24).

Thomas Aquinas, Expositio in Ep. I ad Timotheum cap. 1, lect. 3 (Parma ed., 13.588): “Non est ergo in eis [moralibus et caeremonialibus legis] spes iustificationis, sed in sola fide, Rom. 3:28: Arbitramur justificari hominem per fidem, sine operibus legis” (Therefore the hope of justification is not found in them [the moral and ceremonial requirements of the law], but in faith alone, Rom 3:28: We consider a human being to be justified by faith, without the works of the law). Cf. In ep. ad Romanos 4.1 (Parma ed., 13.42a): “reputabitur fides eius, scilicet sola sine operibus exterioribus, ad iustitiam”; In ep. ad Galatas 2.4 (Parma ed., 13.397b): “solum ex fide Christi” [Opera 20.437, b41]).

See further:

Theodore of Mopsuestia, In ep. ad Galatas (ed. H. B. Swete), 1.31.15.

Marius Victorinus (ep. Pauli ad Galatas (ed. A. Locher), ad 2.15-16: “Ipsa enim fides sola iustificationem dat-et sanctificationem” (For faith itself alone gives justification and sanctification); In ep. Pauli Ephesios (ed. A. Locher), ad 2.15: “Sed sola fides in Christum nobis salus est” (But only faith in Christ is salvation for us).

Augustine, De fide et operibus, 22.40 (CSEL 41.84-85): “licet recte dici possit ad solam fidem pertinere dei mandata, si non mortua, sed viva illa intellegatur fides, quae per dilectionem operatur” (Although it can be said that God’s commandments pertain to faith alone, if it is not dead [faith], but rather understood as that live faith, which works through love”). Migne Latin Text: Venire quippe debet etiam illud in mentem, quod scriptum est, In hoc cognoscimus eum, si mandata ejus servemus. Qui dicit, Quia cognovi eum, et mandata ejus non servat, mendax est, et in hoc veritas non est (I Joan. II, 3, 4). Et ne quisquam existimet mandata ejus ad solam fidem pertinere: quanquam dicere hoc nullus est ausus, praesertim quia mandata dixit, quae ne multitudine cogitationem spargerent [Note: [Col. 0223] Sic Mss. Editi vero, cogitationes parerent.], In illis duobus tota Lex pendet et Prophetae (Matth. XXII, 40): licet recte dici possit ad solam fidem pertinere Dei mandata, si non mortua, sed viva illa intelligatur fides, quae per dilectionem operatur; tamen postea Joannes ipse aperuit quid diceret, cum ait: Hoc est mandatum ejus, ut credamus nomini Filii ejus Jesu Christi, et diligamns invicem (I Joan. III, 23) See De fide et operibus, Cap. XXII, §40, PL 40:223."

Joseph A. Fitzmyer: Romans, A New Translation with introduction and Commentary, 1993, 360-361.

Florovsky on the Early Church and Scripture

'The early church had no doubt about the sufficiency of the Scriptures and never tried to go beyond [them] and always claimed not to have gone beyond [them].'

George Florovsky (1893-1979), Russian Orthodox 'emigre' theologian, in 'The Authority of the Ancient Councils and the Tradition of the Fathers', in Glaube, Geist, Geschichte: Festschrift fur Ernst Benz (Leiden: Brill, 1967, pp177-88).

Chrysostom on Faith and Works as Both the Fruit of God's Grace

'God’s mission was not to save people in order that they may remain barren or inert. For Scripture says that faith has saved us. Put better: Since God willed it, faith has saved us. Now in what case, tell me, does faith save without itself doing anything at all? Faith’s workings themselves are a gift of God, lest anyone should boast. What then is Paul saying? Not that God has forbidden works but that he has forbidden us to be justified by works. No one, Paul says, is justified by works, precisely in order that the grace and benevolence of God may become apparent.'

John Chrysostom, Homily on Ephesians 4.2.9. in Ancient Christian Commentary on Scripture, New Testament VI: Galatians, Ephesians, Philippians (ed. Mark J Edwards, Downers Grove: InterVarsity Press, 1998), p. 134.

Chrysostom on Justification by Faith Alone

“But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses. And the apostles and elders came together to consider of this matter. And when there had been much disputing, Peter rose up and said unto them, Men and brethren, ye know how that of old days God made choice among us, that the Gentiles by my mouth should hear the word of the Gospel, and believe.” (v. 5–7.) Observe Peter from the first standing aloof (κεχωρισμένον) from the affair, and even to this time Judaizing. And yet (says he) “ye know.” (ch. x. 45; xi. 2.) Perhaps those were present who of old found fault with him in the matter of Cornelius, and went in with him (on that occasion): for this reason he brings them forward as witnesses. “From old days,” he says, “did choose among you.” What means, “Among you?” Either, in Palestine, or, you being present. “By my mouth.” Observe how he shows that it was God speaking by him, and no human utterance. “And God, that knoweth the hearts, gave testimony unto them:” he refers them to the spiritual testimony: “by giving them the Holy Ghost even as unto us.” (v. 8.) Everywhere he puts the Gentiles upon a thorough equality. “And put no difference between us and them, having purified their hearts by faith.” (v. 9.) From faith alone, he says, they obtained the same gifts. This is also meant as a lesson to those (objectors); this is able to teach even them that faith only is needed, not works nor circumcision. For indeed they do not say all this only by way of apology for the Gentiles, but to teach (the Jewish believers) also to abandon the Law. However, at present this is not said. “Now therefore why tempt ye God, to put a yoke upon the neck of the disciples?” (v. 10.) What means, “Tempt ye God?” As if He had not power to save by faith. Consequently, it proceeds from a want of faith, this bringing in the Law. Then he shows that they themselves were nothing benefited by it, and he turns the whole (stress of his speech) against the Law, not against them, and (so) cuts short the accusation of them: “which neither our fathers nor we were able to bear. But we believe that through the grace of the Lord Jesus we shall be saved, even as they.” (v. 11.) How full of power these words! The same that Paul says at large in the Epistle to the Romans, the same says Peter here. “For if Abraham,” says (Paul), “was justified by works, he hath whereof to glory, but not before God.”

John Chrysostom, Homilies on the Acts of the Apostles, NPNF1: Vol. XIII, A Commentary on the Acts of the Apostles, Homily 32 on Acts 15:1 [italics mine]

Jaroslav Pelikan on the Catholicity of the Reformation

'Every major tenet of the Reformation had considerable support in the catholic tradition. That was eminently true of the central Reformation teaching of justification by faith alone…That the ground of our salvation is the unearned favor of God in Christ, and that all we need do to obtain it is to trust that favor – this was the confession of great catholic saints and teachers…Rome’s reactions [to the Protestant reformers] were the doctrinal decrees of the Council of Trent and the Roman Catechism based upon those decrees. In these decrees, the Council of Trent selected and elevated to official status the notion of justification by faith plus works, which was only one of the doctrines of justification in the medieval theologians and ancient fathers. When the reformers attacked this notion in the name of the doctrine of justification by faith alone – a doctrine also attested to by some medieval theologians and ancient fathers – Rome reacted by canonizing one trend in preference to all the others. What had previously been permitted(justification by faith alone), now became forbidden. In condemning the Protestant Reformation, the Council of Trent condemned part of its own catholic tradition.'

Jaroslav Pelikan (1923-2006) The Riddle Of Roman Catholicism (Abingdon Press, 1959)[italics mine]

Note - No, Pelikan is not a church father (!), but we thought this paragraph from one of his early books was worth recording here. We're filing it under a new category, 'Modern Authors', in which we hope to have more quotes soon, and under 'Lutherans on the Fathers', since Pelikan was Lutheran when he wrote this.

Chrysostom Preaches Law & Gospel

'Suppose someone should be caught in the act of adultery and the foulest crimes and then be thrown into prison. Suppose, next, that judgment was going to be passed against him and that he would be condemned. Suppose that just at that moment a letter should come from the Emperor setting free from any accounting or examination all those detained in prison. If the prisoner should refuse to take advantage of the pardon, remain obstinate and choose to be brought to trial, to give an account, and to undergo punishment, he will not be able thereafter to avail himself of the Emperor's favor. For when he made himself accountable to the court, examination, and sentence, he chose of his own accord to deprive himself of the imperial gift. This is what happened in the case of the Jews. Look how it is. All human nature was taken in the foulest evils. "All have sinned," says Paul. They were locked, as it were, in a prison by the curse of their transgression of the Law. The sentence of the judge was going to be passed against them. A letter from the King came down from heaven. Rather, the King himself came. Without examination, without exacting an account, he set all men free from the chains of their sins. All, then, who run to Christ are saved by his grace and profit from his gift. But those who wish to find justification from the Law will also fall from grace. They will not be able to enjoy the King's loving-kindness because they are striving to gain salvation by their own efforts; they will draw down on themselves the curse of the Law because by the works of the Law no flesh will find justification.'

John Chrysostom, Discourses Against Judaizing Christians, in Discourse I:6-II:1.

Chrysostom on Justification by Grace Alone through Faith in Jesus Christ

'What does he mean when he says: “I have declared your justice?” He did not simply say: “I have given,” but “I have declared.” What does this mean? That he has justified our race not by right actions, not by toils, not by barter and exchange, but by grace alone (ἀλλʼ ἀπὸ χάριτος μόνης). Paul, too, made this clear when he said: “But now the justice of God has been made manifest independently of the Law.” But the justice of God comes through faith in Jesus Christ (δικαιοσύνη δὲ Θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ) and not through any labor and suffering.'

John Chrysostom (349-407), from 'Adversus Judaeos', VII, §3, PG 48:919; translation in Fathers of the Church, Vol. 68, Discourses Against Judaizing Christians, Disc. 7.3.2 (Washington, D.C.: The Catholic University of America Press, 1979), pp. 186-187.

Irenaeus on the Clarity of Scripture

'These things fall plainly under our observation, and are clearly and unambiguously in express terms set forth in the Sacred Scriptures...The entire Scriptures - the Prophets and the Gospels - can be clearly, unambiguously and harmoniously understood by all, although all do not believe them.'

Irenaeus, Against Heresies, 2.27.1-2, Ante-Nicene Fathers 1:398.

Vincent of Lerins on Original Guilt

"For who ever before that profane Pelagius attributed so much antecedent strength to free will as to deny the necessity of God’s grace to aid it towards good in every single act? Who ever before his monstrous disciple Cœlestius denied that the whole human race is involved in the guilt of Adam’s sin?"

Vincent of Lerins (+445), Exposition of 1 Tim. vi. 20. from his 'Commonitory', Nicene and Post-Nicene Fathers, Series II, Vo. XI, ch. XXIV, para62.

Note: This is a particularly important citation apropos the Eastern Orthodox, who generally deny that any inheritance of guilt was passed on to the human race as a legacy of Adam's original sin. The chief legacy of original sin for the Orthodox is mortality [see John Meyendorff, Byzantine Theology, (London 1974), p145 (the main reason for this difference appears to centre on the interpretation of Romans 5:12)] and sensuality. Hence the general Orthodox non-comprehension of Western debates about forensic justification and the necessity of the imputation of Christ's righteousness to the believer, and in the place of these concerns their emphasis on the process of theosis or deification, by which the believer comes to share in God's holiness and is thus made fit for heaven.

Yet Vincent clearly believes in original guilt, and regards it as entirely orthodox, and he also claims that before Pelagius's disciple Coelestius no-one denied it. Whether or not this is strictly true, it is certainly an interesting comment coming from one usually associated with the semi-Pelagianism of the early monks of southern France and even nominated by the Orthodox as a representative of "Western Orthodoxy", a line of Western theologians supposedly untainted by the errors of Augustinianism. The questions raised by Vincent's remark invite further research - MH.

Gregory the Great on Forerunners to Antichrist

"I confidently affirm that whoever calls himself sacerdos universalis, or desires to be so called by others is in his pride a forerunner of Antichrist."

Gregory the Great (c540-604), Bishop of Rome
Cited in The Cambridge Medieval History II:247 (1967)

Cyril of Jerusalem on Scripture's Authority

Have thou in thy mind this seal, which for the present has been lightly touched in my discourse, by way of summary, but shall be stated, should the Lord permit, to the best of my power with the proof from the Scriptures. For concerning the divine and holy mysteries of the Faith, not even a casual statement must be delivered without the Holy Scriptures; nor must we be drawn aside by mere plausibility and artifices of speech. Even to me, who tell thee these things, give not absolute credence, unless thou receive the proof of the things which I announce from the Divine Scriptures. For this salvation which we believe depends not on ingenious reasoning, but on demonstration of the Holy Scriptures."

Cyril of Jerusalem [c. 318-386], Catechetical Lectures,
NPNF2: Vol.VII, Lecture IV:17.

Cyril of Jerusalem on Scripture and Tradition

"But in learning the Faith and in professing it, acquire and keep that only, which is now delivered to thee by the Church, and which has been built up strongly out of all the Scriptures. For since all cannot read the Scriptures, some being hindered as to the knowledge of them by want of learning, and others by a want of leisure, in order that the soul may not perish from ignorance, we comprise the whole doctrine of the Faith in a few lines. This summary I wish you both to commit to memory when I recite it , and to rehearse it with all diligence among yourselves, not writing it out on paper, but engraving it by the memory upon your heart, taking care while you rehearse it that no Catechumen chance to overhear the things which have been delivered to you. I wish you also to keep this as a provision through the whole course of your life, and beside this to receive no other, neither if we ourselves should change and contradict our present teaching, nor if an adverse angel, transformed into an angel of light should wish to lead you astray. For though we or an angel from heaven preach to you any other gospel than that ye have received, let him be to you anathema. So for the present listen while I simply say the Creed, and commit it to memory; but at the proper season expect the confirmation out of Holy Scripture of each part of the contents. For the articles of the Faith were not composed as seemed good to men; but the most important points collected out of all the Scripture make up one complete teaching of the Faith. And just as the mustard seed in one small grain contains many branches, so also this Faith has embraced in few words all the knowledge of godliness in the Old and New Testaments. Take heed then, brethren, and hold fast the traditions which ye now receive, and write them an the table of your heart. Guard them with reverence, lest per chance the enemy despoil any who have grown slack; or lest some heretic pervert any of the truths delivered to you."

Cyril of Jerusalem (313-386), Catechetical Lectures, 5:12-13 [italics mine]

Chrysostom on Faith Alone

For if even before this, the circumcision was made uncircumcision, much rather was it now, since it is cast out from both periods. But after saying that “it was excluded,” he shows also, how. How then does he say it was excluded? “By what law? of works? Nay, but by the law of faith.” See he calls the faith also a law delighting to keep to the names, and so allay the seeming novelty. But what is the “law of faith?” It is, being saved by grace. Here he shows God’s power, in that He has not only saved, but has even justified, and led them to boasting, and this too without needing works, but looking for faith only.

John Chrysostom, Homilies on the Epistle of Paul the Apostle to the Romans, Homily 7 vs. 27, NPNF Vol 11.

Origen on Faith Alone

"The apostle is saying that it is only on the basis that one believes in
him who justifies the ungodly that righteousness is reckoned to a
man, even if he has not yet produced works of righteousness. For
faith which believes in the one who justifies is the beginning of
being justified by God. And this faith, when it has been justified,
inheres in the soil of the soul like a root that has
received rain so that when it begins to be cultivated through God's
law, branches arise from it which bring forth the fruit of works.
The root of righteousness, therefore, does not grow out of the
works, but the fruit of works grows out of the root of
righteousness, namely out of the root of righteousness which God
accepts even without works."

Origen, Commentary on Romans 2:6

Note - Origen's theology of justification as a whole, in which justification can increase or decrease, is undoubtedly a forerunner to the later doctrine of the Council of Trent. But he seems to come close, here in this much discussed passage from his commentary on Romans, to an insight similar to Luther's, whereby God justifies the ungodly without works. This insight must have haunted Origen, for elsewhere too in his great commentary on Romans he interpolates the word "alone" after "faith" when justification is in view. In fact, Origen is generally regarded as the first commenter on scripture to do this (not coincidentally he was the first ancient writer that we know of to wrestle with Romans in-depth). It is a great pity, then, that he did not integrate this insight into his theoloogy of justification as a whole; if he had, the course of Western theology may have been quite different.

Chrysostom on Abraham & Faith Alone

"The patriarch Abraham himself, before receiving circumcision, had been declared righteous on the score of faith alone: before circumcision, the text says, “Abraham believed God, and credit for it brought him to righteousness.”

John Chrysostom, in Fathers of the Church, Vol. 82, Homilies on Genesis 18-45, 27.7 (Washington, D.C.: The Catholic University of America Press, 1990), p. 167.

Mark the Ascetic on Grace

"Wishing to show that to fulfil every commandment is a duty, whereas sonship is a gift given to men through His own Blood, the Lord said: 'When you have done all that is commanded you, say: "We are useless servants: we have only done what was our duty"' (Luke 17:10). Thus the kingdom of heaven is not a reward for works, but a gift of grace prepared by the Master for his faithful servants."

Mark the Ascetic (5th century Greek monk who lived in the Egyptian desert), from On Those Who Think They Are Made Righteous by Works [The Philokalia, vol. 1 (London: Faber & Faber, 1979), pp. 125-127].

Athanasius on Scripture II

"Let this, then, Christ-loving man, be our offering to you, just for a rudimentary sketch and outline, in a short compass, of the faith of Christ and of His Divine appearing usward. But you, taking occasion by this, if you light upon the text of the Scriptures, by genuinely applying your mind to them, will learn from them more completely and clearly the exact detail of what we have said. For they were spoken and written by God, through men who spoke for God."

Athanasius, De Incarnatione Verbi Dei, 56, NPNF Series II, IV:66.