5973. About faith and love
There was a conversation with certain spirits about faith, and it was said to them that faith and life make one, so that such as the life is, such is the faith. And it was said that if they wish they can believe that faith justifies, if by one who has been justified is also understood one who practices faith in his life, since they say that good works are the fruits of faith and that in justification there is an endeavor to do what is good, or that faith produces a good life. But granting this, for the sake of argument, could they then believe that there is faith if there is not a good life, and that there is faith without its fruit? On this account fruits and faith make one. What is faith without fruit except like a tree without leaves, which the Lord compared to a fig tree in a vineyard that made the land unfruitful [and] which was destroyed [Matt. 7:19, 21:18-22] and elsewhere here and there? On this account there must be a [good] life, which is fruit, together with faith, so that there may be [living] faith; otherwise faith is not saving. And there is no justification by faith before there is also a good life. Let it now be a question of whether they say faith saves or a life [of faith], or whether they put this one or that in first place, provided they know from this that there is not one without the other. They wanted to defend faith separated [from life], saying that with faith there is the endeavor to do what is good and that faith works in this way, to which it was replied that endeavor is an effect of justification, or the third act [of salvation by faith alone] according to their doctrine. What must be thought of those who are not come to this level? Some said that they are damned, some that they are nevertheless saved out of mercy.
5973. FAITH AND LOVE.
A conversation took place with certain spirits, about faith; and they were told, that faith and life make one, consequently that, as the life is, such is the faith. They were also told that they may believe that faith justifies if they wish, if by a justified man is also meant one who is in life; since they say that good works are the fruits of faith, and that with him who is justified there is a tendency to good, or that faith confers life. But granting this for the sake of the argument: can they then believe that there is faith when there is not life? or that there is faith apart from its fruit? Wherefore, fruits and faith make one. What is faith without fruit, except like a tree having leaves only. The Lord compares it to a fig tree in a vineyard, which makes the land unproductive, and must be cut down, also here and there, in other places. Wherefore life, which is the fruit, must accompany faith, in order that it may be faith; otherwise, it is not a saving faith. There is, also, no justification by faith before it is also accompanied by life. Be it so, then. Let them say either that faith or that life saves, or let them put either this one or that one in the first place but let them know, from the foregoing considerations, that one cannot exist apart from the other. They wished to defend faith separated, saying that along with faith there is given a tendency to do good, and that thus faith works; to which the reply was given that this tendency, according to their doctrine, is one effect of justification, or the third act [and the question asked], What is to be thought of those who have not yet arrived at that degree? Some said that they are condemned; others, that still they are saved, out of mercy.
5973. De fide et amore
Loquela erat cum quibusdam spiritibus de fide, et dictum illis est, quod fides et vita unum faciant, proinde quod qualis vita talis fides, et dictum, quod si velint, credant quod fides justificet, si per justificatum intelligatur etiam qui in vita, quoniam dicunt quod bona opera sint fructus fidei, et quod apud justificatum sit conatus ad bonum, vel quod fides det vitam, sed sit secundum id, illis favendi causa, an tunc possunt credere, quod fides sit si non vita, et an fides sit absque suo fructu? quare fructus et fides unum faciunt; quid fides absque fructu, nisi sit sicut arbor solum ex foliis, quam Dominus comparat ficui in vinea, quae terram infrugiferam facit, quod exscinderetur [Matth. VII: 19; XXI: 18-22]? et passim alibi; quare vita quae est fructus erit cum fide ut sit fides, alioquin non est fides salvans: et quod justificatio per fidem non sit prius quam cum vita etiam est; sit jam vel dicant fidem salvare vel vitam, sive hanc sive illam primo loco ponant, modo quod inde sciant, quod una non detur absque altera. Volebant defendere fidem separatam, dicendo quod cum fide detur conatus faciendi bonum, et quod sic fides operetur, cui responsum est, quod conatus sit effectus justificationis, seu tertius actus secundum illorum doctrinam, quid cogitandum de illis, qui nondum ad illum gradum pervenerunt? quidam dixerunt quod sint damnati, quidam quod usque salventur ex misericordia.