CA XX.35: Consequently this teaching concerning faith is not to be accused of forbidding good works but is rather to be praised for teaching that good works are to be done and for offering help as to how they may be done.
Ap. III De dilect. et impl. legis, 140: We teach, furthermore, not only how the law can be kept, but also that God is pleased when we keep it—not because we live up to it but because we are in Christ, as we shall show a little later. So it is clear that we require good works.
Ibid., 228: Ideo iustificamur, ut iusti bene operari et oboedire legi Dei incipiamus. Ideo regeneramur et Spiritum Sanctum accipimus, ut noua uita habeat noua opera, nouos affectus, timorem, dilectionem Dei, odium concupiscentiae.
AE 21: 262–263: It all depends, therefore, on really knowing and maintaining the definition of what Christ calls good works or fruits: a good work is one that is required or commanded by the Word of God and proceeds on the basis of that commandment. So a wife who is pious and faithful in her marriage can claim and boast that her station is commanded by God, that it is supported by the true, pure, and unadulterated Word of God, and that it heartily pleases God. Hence her works are all good fruit. Good should not be judged and evaluated on the basis of our suppositions but on the basis of what God says and pronounces to be good. If you stick to this, you cannot go wrong.
AE 26:334; WA 40/1:516: Outside the case of justification, no one can highly enough commend the good works God has commanded. For who can declare enough the usefulness and fruit of even one work which a Christian does because of and in faith? For it is more pious than heaven and earth. Therefore the whole world cannot in this life repay a worthy reward for even one such work, and the world does not have the grace to magnify the good works of the godly, much less to repay them.
AE 27:53-4: Therefore it is as necessary that faithful preachers urge good works as that they urge the doctrine of faith. For Satan is enraged by both and bitterly resists them. Nevertheless, faith must be implanted first; for without it one cannot understand what a good work is and what is pleasing to God…Therefore the apostle admonishes Christians seriously, after they have heard and accepted the pure doctrine about faith, to practice genuine works as well. For in the justified there remain remnants of sin, which deter and dissuade them both from faith and from truly good works. In addition, the human reason and flesh, which resists the Spirit in the saints (in the wicked, of course, it has dominant control), is naturally afflicted with Pharisaic superstitions and, as Ps. 4:2 says ’loves vain words and seeks after lies’; that is, it would prefer to measure God by its own theories rather than by His word and is far more ardent about doing works that it itself has chosen than about doing those that God commands. This is why faithful preachers must exert themselves as much in urging a love that is unfeigned or in urging truly good works as in teaching true faith.
Cicero, Tusc. Disp., 3.84: quid autem praeclarum non idem arduum?
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