Good works

In Christian theology, good works, or simply works, are a person's (exterior) actions or deeds, in contrast to inner qualities such as grace or faith.

Views by denomination

Anglican Churches 

The Anglican theological tradition, including The Church of England, The Episcopal Church (United States), and others in the worldwide Anglican Communion as well as those who have broken away from communion but identify with the tradition, contains within it both Protestant and Catholic perspectives on this doctrine. 

On the Protestant side, the historic Thirty-nine Articles (1571) quoted in the Book of Common Prayer contain Article XI which states that "We are accounted righteous before God, only for the merit of our Lord and Savior Jesus Christ by faith and not for our work or deservings" (BCP, p. 870).  Some Anglican Churches, such as the Church of England, still require clergy to affirm their loyalty to the Articles, while many others such as the Episcopal Church in the US do not see them as normative for clergy. In explaining this Anglican article of faith, John Wordsworth, former Bishop of Salisbury, says that "But by faith we understand not a dead but a living faith, which as naturally leads the believer to do good works for God as a good tree necessarily bears good fruit."

On the Catholic side, the 19th century Oxford Movement re-incorporated a broader understanding of justification into Anglican theology. The publication Tracts for the Times concluded in 1841 with commentary on Article XI in which justification by faith is affirmed as the "'sole internal instrument, not to sole instrument of any kind.' There is nothing inconsistent, then, in Faith being the sole instrument of justification, and yet Baptism also the sole instrument, and that at the same time, because in distinct senses; an inward instrument in no way interfering with an outward instrument, Baptism may be the hand of the giver, and Faith the hand of the receiver.' Nor does the sole instrumentality of Faith interfere with the doctrine of Works as a mean also." In this way, without denying the justification by faith alone in a particular sense, Anglicans may also affirm the necessity of the sacraments (particularly Baptism) as well as works present in a Christian's life:

"First, it is the pleading or impetrating principle, or constitutes our title to justification; being analogous among the graces to Moses lifting up his hands on the Mount, or the Israelites eyeing the Brazen Serpent,--actions which did not merit GODS mercy, but asked for it. A number of means go to effect our justification. We are justified by CHRIST alone, in that He has purchased the gift; by Faith alone, in that Faith asks for it; by Baptism alone, for Baptism conveys it; and by newness of heart alone, for newness of heart is the life of it.

"And, secondly, Faith, as being the beginning or perfect or justifying righteousness, is taken for what it tends towards, or ultimately will be. It is said by anticipation to be that which it promises; just as one might pay a labourer his hire before he began his work. Faith working by love is the seed of divine graces, which in due time will be brought forth and flourishpartly in this world, fully in the next."

In 2017 the Anglican Communion affirmed the 1999 Joint Declaration on the Doctrine of Justification (JDDJ) between the Catholic and Lutheran traditions.

Catholic Church 
The Catholic Church teaches that both faith and good works are necessary for salvation:

Eastern Orthodox Churches 
The Eastern Orthodox Churches teach the unity of faith and good works as necessary for salvation:

Latter Day Saint (Mormon) 
The Church of Jesus Christ of Latter-day Saints (LDS) view respects both faith and good works as essential, however it sees salvation as free, a gift from God based on the merits of Christ for ‘there is no flesh that can dwell in the presence of God, save it be through the merits, and mercy, and grace of the Holy Messiah, who layeth down his life according to the flesh, and taketh it again by the power of the Spirit, that he may bring to pass the resurrection of the dead, being the first that should rise’ (2 Nephi 2.8). As such salvation cannot be earned. Indeed, one purpose of writing the Book of Mormon was ‘to persuade our children…to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do’ (2 Nephi 25:23). Accordingly, faith is seen as a pre-requisite for this reconciliation opening the door to salvation. The LDS view of salvation is seen as life in one of the mansions or kingdoms Jesus prepared for his believers (Jn. 14.1-2). As Paul, they view the heavenly estate as divided into three glories likened to the sun, moon and stars (1 Cor.15.41). Though resurrection is seen as a gift for all mankind, no exception (1 Cor. 15.22), eternal life is conditional: ‘And, if you keep my commandments and endure to the end you shall have eternal life, which gift is the greatest of all the gifts of God (Doctrine & Covenants 14:7). Once again, salvation is a gift, however, the quality of that gift or the degree of glory one attains to in the afterlife is determined by each individual here and now by the way he or she lives (Doctrine & Covenants 176.111). Of this earth—and subsequently all who eventually live on it—modern revelation declared: ‘Wherefore, it shall be sanctified; yea, notwithstanding it shall die, it shall be quickened again, and shall abide the power [light, eternal law] by which it is quickened, and the righteous [that is, those made righteous or justified] shall inherit it’ (Doctrine and Covenants 88:11, 21-24, 26-28, 49).

Lutheran Churches and Reformed Churches 
The Lutheran and Reformed principle of sola fide states that no matter what a person's action, salvation comes through faith alone. Ephesians 2:8–9 reads, "For by grace ye are saved through faith: and that not of yourselves: it is the gift of God: not of works, lest any man should boast." (KJV) According to the Lutheran and Reformed tradition, salvation is God's gift at God's sole prerogative. Were it achieved by works, men could take pride in their efforts toward holiness, and God's gift of grace would be diminished in contrast to man's efforts.

On the other hand, Paul says that God's chosen one who has been made holy by grace must show faith by actually loving (see ) and in this way obeying the law, i.e., the law or commandment of Christ and his Spirit (see ). In line with this, a more works-orientated perspective is presented by the Epistle of James, which concludes that "faith without works is dead" (). By works the author here appears to include both acts of charity and righteousness according to the "laws of the Spirit" (), as opposed to Mosaic Law. The sola fide view holds that James is not saying that a person is saved by works and not by genuine faith, but that genuine faith will produce good deeds, however, only faith in Christ saves.

Methodist Churches 
With regard to good works, A Catechism on the Christian Religion: The Doctrines of Christianity with Special Emphasis on Wesleyan Concepts teaches:

The Methodist Churches affirm the doctrine of justification by faith, but in Wesleyan-Arminian theology, justification refers to "pardon, the forgiveness of sins", rather than "being made actually just and righteous", which Methodists believe is accomplished through sanctification. John Wesley, the founder of the Methodist Churches, taught that the keeping of the moral law contained in the Ten Commandments, as well as engaging in the works of piety and the works of mercy, were "indispensible for our sanctification".

Methodist soteriology emphasize the importance of the pursuit of holiness in salvation. Thus, for Methodists, "true faith...cannot subsist without works". Bishop Scott J. Jones in United Methodist Doctrine writes that in Methodist theology:

Bishop Jones concludes that "United Methodist doctrine thus understands true, saving faith to be the kind that, give time and opportunity, will result in good works. Any supposed faith that does not in fact lead to such behaviors is not genuine, saving faith." Methodist evangelist Phoebe Palmer stated that "justification would have ended with me had I refused to be holy." While "faith is essential for a meaningful relationship with God, our relationship with God also takes shape through our care for people, the community, and creation itself." Methodism, inclusive of the holiness movement, thus teaches that "justification [is made] conditional on obedience and progress in sanctification" emphasizing "a deep reliance upon Christ not only in coming to faith, but in remaining in the faith."

Richard P. Bucher, contrasts this position with the Lutheran one, discussing an analogy put forth by the founder of the Methodist Church, John Wesley:

Oriental Orthodox Churches 
The Oriental Orthodox Churches teach:

The Coptic Orthodox Church says that a living faith should demonstrate good works, which are "the fruits of the work  of the Holy Spirit within us and are the fruits requisite for the life of penitence which we should live." Additionally, good works are "evidence of God's sonship". For Oriental Orthodox Christians, neither faith alone nor works alone can save, but both together, are required for salvation.

See also

 Altruism (ethics)
 Biblical law in Christianity
 Charity (practice)
 Divine grace
 Fate of the unlearned
 Karma
 Lordship salvation
 Mitzvah
 Salvation in Christianity

References

Category:Christian soteriology
Category:Christian terminology