Throughout history, the Catholic Church has struggled to convey the balance necessary between grace and free will to her children. The Church Fathers repeatedly dealt with such issues against the Pelagians and the Manicheans. Again at the Reformation, Martin Luther accused the Church of preaching a gospel void of grace and teaching salvation earned by their own merit. He claimed that the good works and free will taught at the time debased the grace of God, even in our ability to turn to Him and seek salvation. Since Luther was a learned professor and monk, I must assume he knew the Church never actually taught in such a way despite what individual Catholics may have done or believed. I then must take all that he said to mean the practices alone of the Church encouraged the attitude he condemned. Yet in decrying these practices, he made the same mistake as heretics before him and affirmed grace to the point of denying free will. He lost the balance the Fathers so carefully struggled to maintain.
Below I will let the Church Fathers in their own beautiful words describe this fine line between grace and free will as maintained by the Catholic Church throughout history. I will also include excerpt from the Councils of Orange and Trent and the Catholic Catechism showing the official teachings on these issues.
The Church Fathers on Grace and Free Will
I have stolen the title of my compilation from Augustine’s book On Grace and Free Will. He says about his own book:
There are some persons who suppose that the freedom of the will is denied whenever God’s grace is maintained, and who on their side defend their liberty of will so peremptorily as to deny the grace of God. This grace, as they assert, is bestowed according to our own merits. It is in consequence of their opinions that I wrote the book entitled On Grace and Free Will.
Now if faith is simply of free will, and is not given by God, why do we pray for those who will not believe, that they may believe? This it would be absolutely useless to do, unless we believe, with perfect propriety, that Almighty God is able to turn to belief wills that are perverse and opposed to faith.
[Augustine, On Grace and Free Will, Ch. 29]
As far, then, as lay in our power, we have used our influence with them, as both your brethren and our own, with a view to their persevering in the soundness of the catholic faith, Which neither denies free will whether for an evil or a good life, nor attributes to it so much power that it can avail anything without God’s grace, whether that it may be changed from evil to good, or that it may persevere in the pursuit of good, or that it may attain to eternal good when there is no further fear of failure.
[Augustine, Letter to Valentinus, No. 215:4]
The freedom of the will is not destroyed by being helped, it is rather helped because it is not destroyed. He who says to God: ‘Be thou my helper,’ confesses that he wishes to carry out what is commanded, but asks help of Him who gave the command so that he may be able to do it.
[Augustine, Letter to Hilary, No. 157, 2:10]
Now for the commission of sin we get no help from God; but we are not able to do justly, and to fulfill the law of righteousness in every part thereof, except we are helped by God. For as the bodily eye is not helped by the light to turn away therefrom shut or averted, but is helped by it to see, and cannot see at all unless it help it; so God, who is the light of the inner man, helps our mental sight, in order that we may do some good, not according to our own, but according to His righteousness.
[Augustine, On the Merits and Remission of Sins, and the Baptism of Infants, Bk. 2, Ch. 5]
For if any of those who are present should think to tempt God’s grace, he deceives himself, and knows not its power. Keep your soul free from hypocrisy, O man, because of Him who searches hearts and reins. For as those who are going to make a levy for war examine the ages and the bodies of those who are taking service, so also the Lord in enlisting souls examines their purpose: and if any has a secret hypocrisy, He rejects the man as unfit for His true service; but if He finds one worthy, to him He readily gives His grace… For as a writing-reed or a dart has need of one to use it, so grace also has need of believing minds… As then it is His part to plant and to water , so it is thine to bear fruit: it is God’s to grant grace, but thine to receive and guard it. Despise not the grace because it is freely given, but receive and treasure it devoutly.
[Cyril of Jerusalem, Catechitical, Lecture 1:3]
“No man can come unto Me, except the Father which has sent Me draw Him.” (Jn. 6:44) The Manichæans spring upon these words, saying, “that nothing lies in our own power”; yet the expression shows that we are masters of our will. “For if a man comes to Him,” says some one, “what need is there of drawing?” But the words do not take away our free will, but show that we greatly need assistance. And He implies not an unwilling comer, but one enjoying much succor.
[John Chrysostom, Homilies on St. John, No. 46:1]
And if by grace, it will be said, how came we all not to be saved? Because ye would not. For grace, though it be grace, saves the willing, not those who will not have it, and turn away from it, who persist in fighting against it, and opposing themselves to it.
[John Chrysostom, Epistle to the Romans, 18:5]
The skill of God, therefore, is not defective, for He has power of the stones to raise up children to Abraham; Matthew 3:9 but the man who does not obtain it is the cause to himself of his own imperfection. Nor, [in like manner], does the light fail because of those who have blinded themselves; but while it remains the same as ever, those who are [thus] blinded are involved in darkness through their own fault. The light does never enslave any one by necessity; nor, again, does God exercise compulsion upon any one unwilling to accept the exercise of His skill. Those persons, therefore, who have apostatized from the light given by the Father, and transgressed the law of liberty, have done so through their own fault, since they have been created free agents, and possessed of power over themselves.
[Irenaeus, Against Heresies, Bk. 4, Ch. 39]
Church Documents and Official teachings on Grace and Free Will
The following are excerpts from the Council of Orange and the Council of Trent and the Catholic Catechism. They show that the Catholic Church does not teach nor has ever taught that humans can merit their own salvation or earn their way to heaven through works. At the same time these documents affirm with the Church Fathers that what we do matters, we have ability to reject God’s grace, and we can do His work through His grace therefore not all that we do is sin.
The Canons of the Council of Orange
CANON 6: If anyone says that God has mercy upon us when, apart from his grace, we believe, will, desire, strive, labor, pray, watch, study, seek, ask, or knock, but does not confess that it is by the infusion and inspiration of the Holy Spirit within us that we have the faith, the will, or the strength to do all these things as we ought; or if anyone makes the assistance of grace depend on the humility or obedience of man and does not agree that it is a gift of grace itself that we are obedient and humble, he contradicts the Apostle who says, “What have you that you did not receive?” (1 Cor. 4:7), and, “But by the grace of God I am what I am” (1 Cor. 15:10).
CANON 9: Concerning the succor of God. It is a mark of divine favor when we are of a right purpose and keep our feet from hypocrisy and unrighteousness; for as often as we do good, God is at work in us and with us, in order that we may do so.
CANON 18: That grace is not preceded by merit. Recompense is due to good works if they are performed; but grace, to which we have no claim, precedes them, to enable them to be done.
CANON 20: That a man can do no good without God. God does much that is good in a man that the man does not do; but a man does nothing good for which God is not responsible, so as to let him do it.
CANON 23: Concerning the will of God and of man. Men do their own will and not the will of God when they do what displeases him; but when they follow their own will and comply with the will of God, however willingly they do so, yet it is his will by which what they will is both prepared and instructed.
The Decrees of the Sixth Session of the Council of Trent
Chapter 5: The Synod furthermore declares, that in adults, the beginning of the said Justification is to be derived from the prevenient grace of God, through Jesus Christ, that is to say, from His vocation, whereby, without any merits existing on their parts, they are called; that so they, who by sins were alienated from God, may be disposed through His quickening and assisting grace, to convert themselves to their own justification, by freely assenting to and co-operating with that said grace: in such sort that, while God touches the heart of man by the illumination of the Holy Ghost, neither is man himself utterly without doing anything while he receives that inspiration, forasmuch as he is also able to reject it; yet is he not able, by his own free will, without the grace of God, to move himself unto justice in His sight. Whence, when it is said in the sacred writings: Turn ye to me, and I will turn to you, we are admonished of our liberty; and when we answer; Convert us, O Lord, to thee, and we shall be converted, we confess that we are prevented by the grace of God.
Chapter 8: And whereas the Apostle saith, that man is justified by faith and freely, those words are to be understood in that sense which the perpetual consent of the Catholic Church hath held and expressed; to wit, that we are therefore said to be justified by faith, because faith is the beginning of human salvation, the foundation, and the root of all Justification; without which it is impossible to please God, and to come unto the fellowship of His sons: but we are therefore said to be justified freely, because that none of those things which precede justification-whether faith or works-merit the grace itself of justification. For, if it be a grace, it is not now by works, otherwise, as the same Apostle says, grace is no more grace.
Chapter 10: They, through the observance of the commandments of God and of the Church, faith co-operating with good works, increase in that justice which they have received through the grace of Christ, and are still further justified, as it is written; He that is just, let him be justified still; and again, Be not afraid to be justified even to death; and also, Do you see that by works a man is justified, and not by faith only. And this increase of justification holy Church begs, when she prays, “Give unto us, O Lord, increase of faith, hope, and charity.”
Chapter 16: Abound in every good work, knowing that your labour is not in vain in the Lord; for God is not unjust, that he should forget your work, and the love which you have shown in his name; and, do not lose your confidence, which hath a great reward. And, for this cause, life eternal is to be proposed to those working well unto the end, and hoping in God, both as a grace mercifully promised to the sons of God through Jesus Christ, and as a reward which is according to the promise of God Himself, to be faithfully rendered to their good works and merits… Thus, neither is our own justice established as our own as from ourselves; nor is the justice of God ignored or repudiated: for that justice which is called ours, because that we are justified from its being inherent in us, that same is (the justice) of God, because that it is infused into us of God, through the merit of Christ.
Canons of the Council of Trent
CANON 3: If any one saith, that without the prevenient inspiration of the Holy Ghost, and without his help, man can believe, hope, love, or be penitent as he ought, so as that the grace of Justification may be bestowed upon him; let him be anathema.
CANON 4: If any one saith, that man’s free will moved and excited by God, by assenting to God exciting and calling, nowise co-operates towards disposing and preparing itself for obtaining the grace of Justification; that it cannot refuse its consent, if it would, but that, as something inanimate, it does nothing whatever and is merely passive; let him be anathema.
CANON 5: If any one saith, that, since Adam’s sin, the free will of man is lost and extinguished; or, that it is a thing with only a name, yea a name without a reality, a figment, in fine, introduced into the Church by Satan; let him be anathema.
CANON 9: If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema.
CANON 10: If any one saith, that men are just without the justice of Christ, whereby He merited for us to be justified; or that it is by that justice itself that they are formally just; let him be anathema.
CANON 11: If any one saith, that men are justified, either by the sole imputation of the justice of Christ, or by the sole remission of sins, to the exclusion of the grace and the charity which is poured forth in their hearts by the Holy Ghost, and is inherent in them; or even that the grace, whereby we are justified, is only the favour of God; let him be anathema.
CANON 24: If any one saith, that the justice received is not preserved and also increased before God through good works; but that the said works are merely the fruits and signs of Justification obtained, but not a cause of the increase thereof; let him be anathema.
CANON 25: If any one saith, that, in every good work, the just sins venially at least, or-which is more intolerable still-mortally, and consequently deserves eternal punishments; and that for this cause only he is not damned, that God does not impute those works unto damnation; let him be anathema.
CANON 31: If any one saith, that the justified sins when he performs good works with a view to an eternal recompense; let him be anathema.
CANON 32: If any one saith, that the good works of one that is justified are in such manner the gifts of God, as that they are not also the good merits of him that is justified; or, that the said justified, by the good works which he performs through the grace of God and the merit of Jesus Christ, whose living member he is, does not truly merit increase of grace, eternal life, and the attainment of that eternal life,-if so be, however, that he depart in grace,-and also an increase of glory; let him be anathema.
Excerpts from the Catechism of the Catholic Church
The first work of the grace of the Holy Spirit is conversion, effecting justification in accordance with Jesus’ proclamation at the beginning of the Gospel: “Repent, for the kingdom of heaven is at hand.” Moved by grace, man turns toward God and away from sin, thus accepting forgiveness and righteousness from on high. “Justification is not only the remission of sins, but also the sanctification and renewal of the interior man.
Justification has been merited for us by the Passion of Christ who offered himself on the cross as a living victim, holy and pleasing to God, and whose blood has become the instrument of atonement for the sins of all men. Justification is conferred in Baptism, the sacrament of faith. It conforms us to the righteousness of God, who makes us inwardly just by the power of his mercy. Its purpose is the glory of God and of Christ, and the gift of eternal life.
Justification establishes cooperation between God’s grace and man’s freedom. On man’s part it is expressed by the assent of faith to the Word of God, which invites him to conversion, and in the cooperation of charity with the prompting of the Holy Spirit who precedes and preserves his assent.
Our justification comes from the grace of God. Grace is favor, the free and undeserved help that God gives us to respond to his call to become children of God, adoptive sons, partakers of the divine nature and of eternal life.
The preparation of man for the reception of grace is already a work of grace. This latter is needed to arouse and sustain our collaboration in justification through faith, and in sanctification through charity. God brings to completion in us what he has begun, “since he who completes his work by cooperating with our will began by working so that we might will it:”
God’s free initiative demands man’s free response, for God has created man in his image by conferring on him, along with freedom, the power to know him and love him. The soul only enters freely into the communion of love. God immediately touches and directly moves the heart of man. He has placed in man a longing for truth and goodness that only he can satisfy. The promises of “eternal life” respond, beyond all hope, to this desire.
Since it belongs to the supernatural order, grace escapes our experience and cannot be known except by faith. We cannot therefore rely on our feelings or our works to conclude that we are justified and saved. However, according to the Lord’s words “Thus you will know them by their fruits” – reflection on God’s blessings in our life and in the lives of the saints offers us a guarantee that grace is at work in us and spurs us on to an ever greater faith and an attitude of trustful poverty.
With regard to God, there is no strict right to any merit on the part of man. Between God and us there is an immeasurable inequality, for we have received everything from him, our Creator.
The merit of man before God in the Christian life arises from the fact that God has freely chosen to associate man with the work of his grace. The fatherly action of God is first on his own initiative, and then follows man’s free acting through his collaboration, so that the merit of good works is to be attributed in the first place to the grace of God, then to the faithful. Man’s merit, moreover, itself is due to God, for his good actions proceed in Christ, from the predispositions and assistance given by the Holy Spirit.
Filial adoption, in making us partakers by grace in the divine nature, can bestow true merit on us as a result of God’s gratuitous justice. This is our right by grace, the full right of love, making us “co-heirs” with Christ and worthy of obtaining “the promised inheritance of eternal life.” The merits of our good works are gifts of the divine goodness. “Grace has gone before us; now we are given what is due. . . . Our merits are God’s gifts.”
Since the initiative belongs to God in the order of grace, no one can merit the initial grace of forgiveness and justification, at the beginning of conversion. Moved by the Holy Spirit and by charity, we can then merit for ourselves and for others the graces needed for our sanctification, for the increase of grace and charity, and for the attainment of eternal life. Even temporal goods like health and friendship can be merited in accordance with God’s wisdom. These graces and goods are the object of Christian prayer. Prayer attends to the grace we need for meritorious actions.