It is certainly true that good works are evidence that a person is saved, because prior to salvation it is impossible to do a supernaturally good work. As the Bible says, “Without faith, it is impossible to please God” (Hebrews 11:6). That’s why Protestants are understandably scandalized if they hear someone say that Catholics believe good works are necessary for salvation. They quote Ephesians 2:8-9 – “It is by grace you have been saved, through faith, and this not from yourselves, it is the gift of God, not by works, so that no one can boast” – and they conclude that Catholic theology is in need of a major overhaul. 

But what they don’t understand is that Catholics and Protestants use the word “salvation” somewhat differently. Some Protestants make “salvation” essentially equivalent to “regeneration.” They think of it as a one-time event that happens when they first repent and “ask Jesus to come into their hearts.” For these Christians, salvation is something that has already happened to them in the past. It is already complete and finished. “Are you saved?” they ask.

What Protestants call “salvation,” Catholics call “initial justification,” and they agree that it is a completely gratuitous gift from God. There is absolutely no way we can earn this glorious gift. The only thing we contribute to our redemption is the sins that made it necessary. Instead, we come to God with empty hands and soiled garments. Therefore, as the Council of Trent states,

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.¹

However, Catholics generally define “salvation” to include not just the experience of “getting saved,” but also the subsequent, life-long process of “working out” our salvation (Philippians 2:12-13). Catholics recognize that the Bible speaks of salvation in the past tense, and so it is proper to say we “have been saved,” but they also recognize that it speaks of salvation in the present tense:

For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God (1 Corinthains 1:18).

For we are to God the aroma of Christ among those who are being saved and those who are perishing (2 Corinthians 2:15).

Therefore, my dear friends, as you have always obeyed – not only in my presence, but now much more in my absence – continue to work out your salvation with fear and trembling (Philippians 2:12).

Though you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy, for you are receiving the goal of your faith, the salvation of your souls (1 Peter 1:8-9).

and in the future tense:

All men will hate you because of me, but he who stands firm to the end will be saved (Matthew 10:22. See also Matthew 24:13, Mark 13:13).

Since we have been justified by his blood, how much more shall we be saved from God’s wrath through him! (Romans 5:9).

For if, when we were God’s enemies, we were reconciled to him through the death of his Son, how much more, having been reconciled, shall we be saved through his life! (Romans 5:10).

The hour has come for you to wake up from your slumber, because our salvation is nearer now than when we first believed (Romans 13:11).

If it is burned up, he will suffer loss; he himself will be saved, but only as one escaping through the flames (1 Corinthians 3:15).

... without being frightened in any way by those who oppose you. This is a sign to them that they will be destroyed, but that you will be saved – and that by God (Philippians 1:28).

In one sense it is right to say that we are already saved. But it is also right to say that we are being saved, and that we will be saved. That’s why Catholics see salvation more as a process to be “worked out” (Philippians 2:12-13) than an event to be experienced. This process has a definite beginning (“initial justification”), a middle, and an end. When Protestants use the word “salvation,” they tend to emphasize (sometimes exclusively) the beginning, but Catholics tend to emphasize the end. The beginning is important, but the end is more so. As one of the most ancient Christian writings, the Didache, stated,

Watch for your life’s sake. Let not your lamps be quenched, nor your loins unloosed; but be ready, for you know not the hour in which our Lord comes. But you shall assemble together often, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you, if you be not made complete in the last time.²

This was written before some of the New Testament books, and it echoes Paul’s teaching that unless you hold firmly to the gospel, “you have believed in vain” (1 Corinthians 15:1-2). The Christian life is like a race (see 1 Corinthians 9:24-27, Galatians 5:7, 2 Timothy 4:7, Hebrews 12:1), and like any race, it doesn’t matter so much how you start, but how you finish.

Catholics believe that we start the Christian life freely, without regard to works, and that we are sustained in our faith wholly by God’s grace. But does that obviate the need for good works? Is it enough to “just believe”? After we are saved, what role do good works play in the process of “working out” our salvation? 

Remember the quote from Ephesians above? “It is by grace you have been saved, through faith, and this not from yourselves, it is the gift of God, not by works, so that no one can boast” (Ephesians 2:8-9). Now read the next verse:

For we are God's handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do (Ephesians 2:19).

And these good works for which we were created in Christ do not come from us, they come from God:

for it is God who works in you to will and to act in order to fulfill his good purpose (Philippians 2:13).

It is by our God-enabled works that we become like Christ. They are the mechanism by which God conforms us to the image of His Son (see Romans 8:29). The Bible is clear that we must be united with Christ in order to be saved, for “he who unites himself with the Lord is one with him in spirit” (1 Corinthians 6:17):

• If we wish to live with him, we must die with him (2 Timothy 2:11).

• If we wish to share in His glory, we must share in his sufferings (Romans 8:17).

• If we wish to reign with him, we must endure with him (2 Timothy 2:12).

• We must be buried with him through baptism (Romans 6:4).

• We must be raised with him through our faith in the power of God (Colossians 2:11-12).

• We must be united with him in his death (Romans 6:5).

• We must be united with him in his resurrection (Romans 6:5).

• We must be crucified with him, so that the body of sin might be done away with (Romans 6:6).

• We must be raised up with him and seated with him in the heavenly realms (Ephesians 2:6).

According to the Bible, we are saved by grace, through faith (Ephesians 2:8-9). But obedience to God is a crucial element of faith. Paul wrote that he had been sent to call people “to the obedience that comes from faith” (Romans 1:5). Peter wrote that we Christians had been “chosen ... for obedience to Jesus Christ” (1 Peter 1:2). Indeed, it is not too much to say that God has covenanted to save those who, by His grace, obey him:

If you obey my commands, you will remain in my love, just as I have obeyed my Father’s commands and remain in his love (John 15:10).

We are witnesses of these things, and so is the Holy Spirit, whom God has given to those who obey him (Acts 5:32).

Circumcision is nothing and uncircumcision is nothing. Keeping God’s commands is what counts (1 Corinthians 7:19).

Therefore, my dear friends, as you have always obeyed – not only in my presence, but now much more in my absence – continue to work out your salvation with fear and trembling (Philippians 2:12).

Although [Jesus] was a son, he learned obedience from what he suffered and, once made perfect, he became the source of eternal salvation for all who obey him (Hebrews 5:9).

We know that we have come to know him if we obey his commands. The man who says, “I know him,” but does not do what he commands is a liar, and the truth is not in him. But if anyone obeys his word, God’s love is truly made complete in him (1 John 2:3-5).

We have confidence before God and receive from him anything we ask, because we obey his commands and do what pleases him ... Those who obey his commands live in him, and he in them (1 John 3:22-24).

This is love for God: to obey his commands (1 John 5:3).

This calls for patient endurance on the part of the saints who obey God’s commandments and remain faithful to Jesus (Revelation 14:12).

For the Christian who says that all we need to do is believe in Jesus, these verses are difficult to explain. In fact, obedience to Jesus is such a fundamental part of faith in him, that the two are practically synonymous:

He who believes in the Son has eternal life; but he who does not obey the Son shall not see life, but the wrath of God abides on him (John 3:36).

So no, it is not enough “just to believe.” Satan believes everything you do, but he is not saved. Obedience to Jesus (which is a “good work”) is necessary for salvation. “He who does not obey the Son shall not see life” (John 3:36). 

Whoever says, “I know him,” but does not do what he commands is a liar, and the truth is not in that person. (1 John 2:4). 

These are some of the things that Jesus commands:

If someone strikes you on the right cheek, turn to him the other also. And if someone wants to sue you and take your tunic, let him have your cloak as well. If someone forces you to go one mile, go with him two miles. Give to the one who asks you, and do not turn away from the one who wants to borrow from you (Matthew 5:40-42).

I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me ... whatever you did for one of the least of these brothers of mine, you did for me (Matthew 25:35-40).

Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you (Luke 6:27-28).

Do to others as you would have them do to you (Luke 6:31).

When you give a banquet, invite the poor, the crippled, the lame, the blind, and you will be blessed (Luke 14:13-14).

If your brother sins, rebuke him, and if he repents, forgive him. If he sins against you seven times in a day, and seven times comes back to you and says, “I repent,” forgive him (Luke 17:3-4).

Now, we’ve already observed that good works are not necessary in order to come to God and be saved (indeed, they are not possible for an unsaved person). But after a person is saved, God is at work in him “to will and to act in order to fulfill his good purpose (Philippians 2:13). 

There’s no “good works quota,” but we are expected to cooperate with God’s grace that is at work in us. Obviously, we can’t be saved, then actively resist God’s efforts to work through us (i.e., live a life characterized by disobedience to God), and still expect to be admitted into heaven. James tells us the same thing even more explicitly:

What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him? If a brother or sister is without clothing and in need of daily food, and one of you says to them, “Go in peace, be warmed and be filled,” and yet you do not give them what is necessary for their body, what use is that? Even so faith, if it has no works, is dead, being by itself. But someone may well say, “You have faith and I have works; show me your faith without the works, and I will show you my faith by my works.” You believe that God is one. You do well; the demons also believe, and shudder. But are you willing to recognize, you foolish fellow, that faith without works is useless? Was not Abraham our father justified by works when he offered up Isaac his son on the altar? You see that faith was working with his works, and as a result of the works, faith was perfected; and the Scripture was fulfilled which says, “And Abraham believed God, and it was reckoned to him as righteousness,” and he was called the friend of God. You see that a man is justified by works and not by faith alone. In the same way, was not Rahab the harlot also justified by works when she received the messengers and sent them out by another way? For just as the body without the spirit is dead, so also faith without works is dead (James 2:14-26).

Remember what we said before: “It is God who works in you to will and to act according to his good purpose” (Philippians 2:13). Our good works come from God; they are His grace working through us. It is he who carries us and sustains us. A Christian must actively resist what God is trying to do through him in order to have no works. Our good works are really his works, and when we cooperate with him and do those things that please him, he will reward us for them:

For the Son of Man is going to come in his Father’s glory with his angels, and then he will reward each person according to what he has done (Matthew 16:27).

When you give a banquet, invite the poor, the crippled, the lame, the blind, and you will be blessed. Although they cannot repay you, you will be repaid at the resurrection of the righteous (Luke 14:13, 14).

So we make it our goal to please him, whether we are at home in the body or away from it. For we must all appear before the judgment seat of Christ, that each one may receive what is due him for the things done while in the body, whether good or bad (2 Corinthians 5:9-10).

Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up. Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers (Galatians 6:7-10).

Serve wholeheartedly, as if you were serving the Lord, not men, because you know that the Lord will reward everyone for whatever good he does, whether he is slave or free (Ephesians 6:7-8).

Whatever you do, work at it with all your heart, as working for the Lord, not for men, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving. Anyone who does wrong will be repaid for his wrong, and there is no favoritism (Colossians 3:23-25).

I am he who searches hearts and minds, and I will repay each of you according to your deeds (Revelation 2:23).

Behold, I am coming soon! My reward is with me, and I will give to everyone according to what he has done (Revelation 22:12).

The Bible even goes so far as to say that eternal life itself is given as a reward for persistence in good works:

God will give to each person according to what he has done. To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life. But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger. There will be trouble and distress for every human being who does evil: first for the Jew, then for the Gentile; but glory, honor and peace for everyone who does good: first for the Jew, then for the Gentile (Romans 2:6-10).

Not everyone who says to me, “Lord, Lord,” will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven (Matthew 7:21).

A time is coming when all who are in their graves will hear his voice and come out – those who have done good will rise to live, and those who have done evil will rise to be condemned (John 5:28-29).

For if you live according to the sinful nature, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live (Romans 8:13).

Do not be deceived: God cannot be mocked. A man reaps what he sows. The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life (Galatians 6:7-10).

Command those who are rich in this present age not to be haughty, nor to trust in uncertain riches but in the living God, who gives us richly all things to enjoy. Let them do good, that they be rich in good works, ready to give, willing to share, storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life. (1 Tim 6:17-19, KJV).

For this very reason, make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, brotherly kindness; and to brotherly kindness, love ... For if you do these things, you will never fall, and you will receive a rich welcome into the eternal kingdom of our Lord and Savior Jesus Christ (2 Peter 1:5-11).

And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books (Revelation 20:12).

This is where some Christians become understandably confused. If it is necessary to obey Jesus in order to end up saved (and it is, because the Bible says that “he who does not obey the Son shall not see life” – John 3:36), how can salvation be by grace, as the Bible also clearly says? How can the Bible say that eternal life is a reward for “persistence in doing good” while at the same time saying it is by grace? St. Augustine wrestled with this question in the fifth century. Here is the answer he came up with:

And hence there arises no small question, which must be solved by the Lord’s gift. If eternal life is rendered to good works, as the Scripture most openly declares: Then He shall reward every man according to his works: how can eternal life be a matter of grace, seeing that grace is not rendered to works, but is given gratuitously, as the apostle himself tells us: To him that worketh is the reward not reckoned of grace, but of debt ... And if of grace, then is it no more of works; otherwise grace is no more grace? How, then, is eternal life by grace, when it is received from works? ...  

This question, then, seems to me to be by no means capable of solution, unless we understand that even those good works of ours, which are recompensed with eternal life, belong to the grace of God, because of what is said by the Lord Jesus: Without me ye can do nothing. And the apostle himself, after saying, By grace are ye saved through faith; and that not of yourselves, it is the gift of God: not of works, lest any man should boast; saw, of course, the possibility that men would think from this statement that good works are not necessary to those who believe, but that faith alone suffices for them; and again, the possibility of men’s boasting of their good works, as if they were of themselves capable of performing them. To meet, therefore, these opinions on both sides, he immediately added, For we are His workmanship, created in Christ Jesus unto good works, which God hath ordained that we should walk in them.³

So, then, our good works are not something we do apart from grace to add to the work of Christ, they are the work of Christ; they are completely motivated, enabled, and completed by God’s grace working in us. “It is God who works in you to will and to act according to his good purpose” (Philippians 2:13). Both our faith and our works are gifts of God’s grace, by which he conforms us to the image of his son.

We must never think that our obedience to God, or any other good work we may do, is done in our own power. Even for a saved person, this is not possible. As Jesus said, “Apart from me you can do nothing” (John 15:5). Likewise, the Council of Orange declared “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.”⁴

The idea that we can do any good thing in our own power, either before or after conversion, is an ancient heresy called “Pelagianism,” which the Catholic Church condemned at the aforementioned Council of Orange in A.D. 529. For this reason, the Council of Trent declared that God’s grace is a grace “which always precedes their good works and which accompanies and follows them, and without which they could in no wise be pleasing or meritorious before God... God forbid that a Christian should either trust or glory in himself, and not in the Lord, whose bounty towards all men is so great, that he will have the things which are His own gifts be their merits.”⁵

When, enabled by God’s grace, we first turn to him, he gives us the gift of faith, and he saves us gratuitously. There is nothing we can give him, no deeds we can do to earn His favor. Through Christ, he gives us freely what we could otherwise never attain. Then, having saved us in this initial sense, he works in us to will and to act, in order to conform us to the image of his son. As we practice righteousness, we become like him. All of this, both faith and works, is by grace. It is God who sustains us in the Christian life. Therefore, “let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us” (Hebrews 12:1). And let us “pursue ... the sanctification without which no one will see the Lord” (Hebrews 12:14).

Unless we grasp the fact that our faith and our works, which are ultimately rewarded with eternal life, are both gifts of grace, we will never be able to make sense of the New Testament, and inevitably we will ignore half of it. Either we will emphasize grace apart from works, and descend into Antinomianism, or we will emphasize works apart from grace, and descend into Pelagianism. Instead, we must maintain the biblical balance between the two. As C.S. Lewis once observed, asking which is most necessary, faith or works, is “like asking which blade in a pair of scissors is most necessary.”⁶ And finally, John Henry Newman reminds us that “faith alone can make works living; works alone can make faith living. Take away either, and you take away both; – he alone has faith who has works, – he alone has works who has faith.”⁷