Chrysostom vs. Faith Alone (vs. Lutheran Will Weedon)

Last updated on: July 15, 2026 at 5:41 pm by Dave Armstrong

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Chrysostom vs. Faith Alone (vs. Lutheran Will Weedon) 2026-07-15T17:41:55-04:00 Dave Armstrong

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It’s pretty much standard Protestant methodology with the Church fathers: pick a topic (in this instance, “faith alone” or sola fide), look for “pet citations” that sound at face value like Protestant doctrine, ignore — i.e., don’t present or include — context, ignore the entire body of teaching of a given Church father on the specific issue at hand, and present the carefully selected patristic passages, with the triumphant assertion that Protestantism is (supposedly) closer in doctrine to the Church fathers than dreaded Catholicism and/or Orthodoxy.

This is time-honored Lutheran tradition as well. I’ve critiqued it in Melanchthon and Chemnitz: two of their greatest theologians and apologists after Luther. I’ve exposed this shabby method time and again on my Fathers of the Church web page. Today I will examine a classic example of this by looking at two passages that Lutheran pastor Will Weedon selected from St. John Chrysostom (c. 345-407), claiming that he, therefore, taught “faith alone.”

This is found in a video entitled, “Why you should be Lutheran INSTEAD of Roman Catholic or Eastern Orthodox (w/ Pr. Will Weedon)” (8-9-24) on Lutheran Javier Perdomo‘s YouTube channel (387 videos). At 1:27:31 he states:

St. John Chrysostom writes, “they said he who adhered alone to faith alone was cursed but Paul shows that he who adhered to faith alone is blessed.”

He provides no reference, but since this sort of hyper-selective “prooftexting” is always what Protestants do with the Church fathers, I know where it’s from, because anti-Catholic evangelical apologist Jason Enger produced it, and I replied some years ago. It’s from Homily 3 on Galatians, under verse [3:]8. The context has to do with whether one is saved by the works of the law alone (Catholics fully agree that no one is) or by grace and faith (Catholics fully agree again). Thus, in context, it’s seen to be a statement with which Catholics agree, that has nothing to do with whether works are required for salvation alongside grace and faith, subsequent to baptism and justification.

That is the debate over “faith and works” — not whether the law saves or not. But Protestants typically collapse the two things and make out that Catholics believe in salvation by works, or the heresy of Pelagianism. We do not, of course. We think initial justification is by grace alone, through faith. After we believe that works are required for ultimate salvation, and are meritorious, because the Bible massively teaches it, as I just documented in my recent book, Faith Alone: “The Theological Novum”: Disproofs from 525 Bible Passages & 30 Church Fathers. It’s available to read free online, or in a handy PDF + ePUB e-book package for only $9.99 (345 pages).

But back to the context of St. John Chrysostom’s remarks on Galatians: in verse 8 Paul makes reference to Abraham, and Chrysostom comments that Paul taught that “Faith was anterior to the Law; as is evident from Abraham’s case, who was justified before the giving of the Law.” Another thing that Protestants don’t understand (except for those who hold to the new perspective on Paul), is that the Jews also believe and believed that they were saved by faith through God’s grace, not by works. Protestants have been misrepresenting their view for 500 years and also the Catholic view, that supposedly agrees with the Jews (salvation by works), Neither thing is true. Chrysostom, in a certain way, or broadly, addresses this, by commenting on Paul’s letter to the Galatians (v. 3:9):

Then, that they might not turn round, and object that, true it was Abraham was justified by Faith, for the Law was not then given, but what instance would be found of Faith justifying after the delivery of the Law? He addresses himself to this, and proves more than they required . . .

Under verses 10-11, he affirms: “there is no salvation through the Law. . . . no man can be justified by the Law.” And again under v. 12: “The Law being too weak to lead man to righteousness, an effectual remedy was provided in Faith . . .” Catholics agree! There is no disagreement on that at all. Paul states that “no man is justified before God by the law” (Gal 3:11) and that we are “justified by faith” (3:24) and “You are severed from Christ, you who would be justified by the law; you have fallen away from grace” (Gal 5:4).

Thus, Weedon is citing Chrysostom (commenting on Paul) saying something that has no relevance to the debate over faith alone. That’s what’s called a non sequitur, or irrelevancy, in debate and logic. This will become blindingly apparent when I produce many citations showing that Chrysostom fully believed in the necessity of meritorious works for salvation, precisely as Catholics do, and in direct opposition to what Protestants, including Lutherans, believe.

But Pastor Weedon continues the caricature of Catholics as supposed Pelagian works-salvationists by stating:

1:25:52 justification means that you’re being saved by God’s mercy and not by your doings; that God is the savior, not you, and that is just so clear in St Paul, you cannot miss it . . . and we believe that God even gives you the gift of faith to receive the promise, so if we’re saved solely by the mercy of God . . . we are not saved by what we do . . .

I’ve cited the following proclamation from the Council of Trent (made in 1547, a year after Luther died) many times. Pastor Weedon seems to be unfamiliar with it:

Canon III on Justification: If any one saith that without the prevenient inspiration of the Holy Spirit and without His help, man can believe, hope, love, or be penitent as he ought, so as that the grace of justification may be bestowed upon him; let him be anathema.

Pastor Weedon cites St. John Chrysostom again:

1:27:48 [in] his homily seven on Romans, “here he shows God’s power in that he not only saved, but he’s even justified, and led them to boasting, and this too without needing works, but looking for faith only.”

This appears in that work under verse [3:]27. The context is precisely the same as in the last example. Chrysostom notes that Paul is saying that the Law could not save anyone; it was grace and faith that did so. And so Chrysostom writes in context:

Paul is at great pains to show that faith is mighty to a degree which was never even fancied of the Law. . . . He therefore saves by grace. And this is why He has come but now, that they may not say, as they would had He come at the first, that it was possible to be saved by the Law . . . (v. 27)

No one believes that a person is saved by the Mosaic Law. Catholics don’t; Orthodox don’t, even historic Judaism doesn’t believe that. So, again, this is not establishing that Chrysostom believed in faith alone in the sense that Protestants do. He believed in it in the sense that all Christians, and also the Jews do. And here is the third citation that Pastor Weedon produces:

1:28:06 [In his] homily 3 [on Titus]: “for if you believe the faith, why do you add other things, as if faith were not sufficient to justify, you make yourself captive and you subject yourself to the law.” Here’s the same old apostolic faith being taught by these ancient fathers. They’re actively proclaiming [that] faith alone is sufficient to justify. They have no question about that, and so when Luther picked that up and highlighted it, it needed to be highlighted at a time when it had all been obscured; when it was buried under the idea that you’re going to be justified before God by what you do. That [is] what makes you get into heaven, is your works. Again, the Lutheran Reformation has [a] solid Pauline biblical basis.

This is from his comment on Titus 1:14. In this case, the good pastor provides enough context, at least, to show that the topic is again how the Law saves no one. Faith and grace save them. No one disagrees. Chrysostom’s point is that if faith (caused by God’s grace) isn’t the thing that saves, then (in the exact words of the Schaff version), “you enslave yourself by subjection to the Law.”

So now let’s see how St. John Chrysostom believes in the necessity of grace-enabled meritorious works that contribute to salvation, necessarily flowing organically from grace-enabled faith. That’s the Catholic and patristic view: not faith alone, not works alone, but salvation by grace through faith, which itself inevitably produces good works that lead to salvation (see my aforementioned book for massive biblical support).

For my part, I take into account St. John Chrysostom’s entire teaching on the topic; for example, as part of my extensive research for my 303-page book, The Quotable Eastern Church Fathers: Distinctively Catholic Elements in Their Theology (July 2013). This book included almost seven pages of his citations opposing “faith alone” and another five pages of his statements on “faith and works.” That’s appropriately thorough research, as opposed to mere “quote-mining” for two or three “pet passages” that “sound” Protestant: at first glance and out of context.

I’ve already provided a ton of Chrysostom’s thoughts on this general topic in my article, John Chrysostom (c. 345-407) vs. “Faith Alone”. Rather than reiterate all of that, I’ll provide some of the highlights, as briefly as I can, to still establish my point (all italics will be my own):

Ver. 7. “To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life.” Here also he awakens those who had drawn back during the trials, and shows that it is not right to trust in faith only. For it is deeds also into which that tribunal will enquire. (Homily V on Romans 1:28: v. 2:7)

For “each of us shall give account of himself to God.” In order therefore that we may render up this account with a good defence, let us well order our own lives and stretch out a liberal hand to the needy, knowing that this only is our defence, the showing ourselves to have rightly done the things commanded; there is no other whatever. And if we be able to produce this, we shall escape those intolerable pains of hell, and obtain the good things to come; . . . (Homily XXI on 1 Corinthians 9:1, 11, v. 9:12)

Not through believing only cometh your salvation, but also through the suffering and enduring the same things with us. (Homily II on 2 Corinthians 1:6-7, 1)

For to believe is not all that is required, but also to abide in love. (Commentary on Galatians, v. 5:6)

If faith without a good life is unavailing, much more is the converse true. (Homily V on 1 Timothy, v. 1:20)

If we are always hearers, and never doers, we shall reap no advantage from what is said. (Homily II on 2 Timothy, v. 1:12)

Faith therefore, without works, is fitly called a mere form without the power. For as a fair and florid body, when it has no strength, is like a painted figure, so is a right faith apart from works. (Homily VIII on 2 Timothy, v. 3:5)

Let not us either expect that faith is sufficient to us for salvation; for if we do not show forth a pure life, but come clothed with garments unworthy of this blessed calling, nothing hinders us from suffering the same as that wretched one. (Homily X on John, v. 1:13)

“Is it then enough,” saith one, “to believe on the Son, that one may have eternal life?” By no means. And hear Christ Himself declaring this, and saying, “Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven” ( Matt. vii. 21 ); and the blasphemy against the Spirit is enough of itself to cast a man into hell. But why speak I of a portion of doctrine? Though a man believe rightly on the Father, the Son, and the Holy Ghost, yet if he lead not a right life, his faith will avail nothing towards his salvation. Therefore when He saith, “This is life eternal, that they may know Thee the only true God” ( c. xvii. 3 ), let us not suppose that the (knowledge) spoken of is sufficient for our salvation; we need besides this a most exact life and conversation. Since though he has said here, “He that believeth on the Son hath eternal life,” and in the same place something even stronger, (for he weaves his discourse not of blessings only, but of their contraries also, speaking thus: “He that believeth not the Son shall not see life, but the wrath of God abideth on him”;) yet not even from this do we assert that faith alone is sufficient to salvation. And the directions for living given in many places of the Gospels show this. Therefore he did not say, “This by itself is eternal life,” nor, “He that doth but believe on the Son hath eternal life,” but by both expressions he declared this, that the thing doth contain life, yet that if a right conversation follow not, there will follow a heavy punishment. (Homily XXXI on John, v. 3:35-36)

Because He had said above, “He that heareth My words and believeth on Him that sent Me,” “is not judged,” lest any one should imagine that this alone is sufficient for salvation, He addeth also the result of man’s life, declaring that “they which have done good shall come forth unto the resurrection of life, and they that have done evil unto the resurrection of judgment.” (Homily XXXIX on John, v. 5:28-29)

Let us glorify Him, not by our faith alone, but also by our very works, that we may obtain the good things that are to come . . . (Homily XLVI on John, v. 6:52)

A right faith availeth nothing if the life be corrupt, both Christ and Paul declare . . . (Homily LXIII on John, v. 11:40)

Faith is indeed great and bringeth salvation, and without it, it is not possible ever to be saved. It suffices not however of itself to accomplish this, . . . on this account Paul also exhorts those who had already been counted worthy of the mysteries; saying, “Let us labor to enter into that rest.” “Let us labor” (he says), Faith not sufficing, the life also ought to be added thereto, and our earnestness to be great; for truly there is need of much earnestness too, in order to go up into Heaven. (Homily VII on Hebrews, v. 4:11-13)

Since, therefore, He rendereth to every man according to his works; for this reason He both implanted within us a natural law, and afterwards gave us a written one, in order that He might demand an account of sins, and that He might crown those who act rightly. Let us then order our conduct with the utmost care, and as those who have soon to encounter a fearful tribunal; knowing that we shall enjoy no pardon, if after a natural as well as written law, and so much teaching and continual admonition, we neglect our own salvation. (Homily XII on the Statues, to the People of Antioch, 15)

He is everywhere bringing about the salvation of His hearers on the one hand by zeal for virtue, on the other by hatred of vice. Thus, because there would be some to admire what He said, while they yield no proof of it by their works, He by anticipation awakens their fears, saying, Though the things spoken be good, hearing is not sufficient for security, but there is need also of obedience in actions, and the whole lies chiefly in this. (Homily XXIV on Matthew 7:21, 3)

I entreat you let us use much diligence both to stand in the right faith, and to show forth an excellent life. For unless we add also a life suitable to our faith, we shall suffer the extremest punishment. (Homily LXIV on Matthew 19:27, 4)

It is not faith merely to profess belief, but to do works worthy of faith. (Homily XIV on 1 Timothy, v. 5:8)

From all worldly things, therefore, let us withdraw ourselves, and dedicate ourselves to Christ, that we may both be made equal to the apostles according to His declaration, and may enjoy eternal life; . . . (Homily XLVI on Matthew 13:24-30, 4)

Let us become lovers of virtue. For so . . . when we are departed thither we shall partake of the eternal blessings; . . . (Homily LXII on Matthew 19:1, 6)

How then can one be saved? it may be asked. By application of the countervailing remedies: alms, prayers, compunction, repentance, humility, a contrite heart, contempt of possessions. For God hath marked out for us innumerable ways of salvation, if we be willing to attend. Let us then attend, and let us every way cleanse out our wounds, showing mercy, remitting our anger against them that have displeased us, giving thanks for all things to God, fasting according to our power, praying sincerely, “making unto ourselves friends of the mammon of unrighteousness.” For so shall we be able to obtain pardon for our offenses, and to win the promised good things; . . . (Homily XLI on Matthew 12:25-26, 6)

In like manner now should I say Christ said this, from every motive to compel them, after the grace of God, to set their hopes of salvation and approval on the proof of their own good works. (Homily LXV on Matthew 20:17-19, 3)

[Not]only the doer of evil things, but also he that doeth not good things, is punished with extreme punishment. Let us hearken then to these words. As we have opportunity, let us help on our salvation, . . . For this end God gave us speech, and hands, and feet, and strength of body, and mind, and understanding, that we might use all these things, both for our own salvation, and for our neighbor’s advantage. (Homily LXXVIII on Matthew 25:1-30, 2)

For he that is saved as a righteous man has a confidence accompanying his salvation. (Homily VIII on Romans 4:1-2: v. 1:1-2)

Let us then also glorify Him by faith as well as by works, that we may also attain to the reward of being glorified by Him. (Homily VIII on Romans 4:1-2: v. 4:21)

You see how he neither puts prayer without works, nor works without prayer. For after giving them credit for their obedience, then he prays; to show that we need both, our own part as well as God’s part, if we are to be duly saved. (Homily XXXII on Romans 16:17-18, v. 16:20)

“Through your supplication,” he adds, “and the supply of the Spirit of Jesus Christ according to my earnest expectation and hope.” Behold the humble-mindedness of this blessed one; he was striving in the contest, he was now close to his crown, he had done ten thousand exploits, for he was Paul, and what can one add to this? still he writes to the Philippians, I may be saved “through your supplication,” I who have gained salvation through countless achievements. (Homily III on Philippians, v. 1:18-20)

Ver. 19. “That they may lay hold,” he says, “on eternal life.” For the doing of good works can secure the enjoyment of eternal life. (Homily XVIII on 1 Timothy, v. 6:19)

If we be careless, we shall not be able to obtain salvation, no not even by the help of others; if, on the other hand, we be watchful, we shall be able to do this by ourselves, and by ourselves rather than by others. Yes; for God is more willing to give His grace to us, than to others for us; that we by endeavoring ourselves to do away His wrath, may both enjoy confidence towards Him, and become better men. Thus He had pity on the Canaanitish woman, thus He saved the harlot, thus the thief, when there was none to be mediator nor advocate. (Homily V on Matthew 1:22-23, 7)

Let us labor for a little while, that we may win the perpetual and imperishable crowns; . . . (Homily XXXIX on Matthew 12:1, 4)

He speaks of grace, not to disparage the labor of resolve on our part, but to undermine . . . the haughtiness of an insolent spirit . . . (Homily II on Romans 1:8: v. 11)

Ver. 32. “Because they sought it not by faith, but as it were by the works of the Law.” . . . For this he says is the cause of their destruction: “Because it was not by faith, but as it were by the works of the Law,” that they wished to be justified. And he does not say, “by works,” but, “as it were by the works of the Law,” to show that they had not even this righteousness. (Homily XVI on Romans 9:1: v. 9:32)

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Summary: Lutheran pastor Will Weedon claims that St. John Chrysostom believed in faith alone in the Protestant sense. I prove with many citations that he believed exactly as Catholics do.

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