We teach that rewards have been offered and promised for the works of believers. We teach that good works have merit, not for forgiveness of sins, for grace, or for justification (for these we receive only through faith), but for other rewards, bodily and spiritual, in this life and after this life. For Paul says in 1 Cor. 3:8, "Each will receive his wages according to his labor." There will be different rewards according to different labors. But forgiveness of sins is given alike and equal to all people, just as Christ is one, and is freely offered to all who believe that for His sake their sins are forgiven.—Apology IV:194-5
Pr Weedon,
ReplyDeleteWe teach that good works have merit, not . . . for grace . . but for other rewards, bodily and spiritual, in this life and after this life.
I suppose that Melanchthon is operating under a strict understanding of grace, namely, the favor Dei propter Christum, but even on this strict understanding, could it not be said that bodily and spiritual rewards are graces of God that spring from God's favor? And because the works of believers merit bodily and spiritual rewards, said believers therefore merit God's grace(s)? Not for the forgiveness of sins nor for justification, to be sure, but God's grace nonetheless?
This seems to be in line with the language of some of the monastic literature, that prayer, fasting, and almsgiving done in faith 'attract the grace of God'.
What do you think?
By the way, this is the same Andrew who emailed you a couple days ago requesting essential reading on justification.