I. The Doctrines of Faith

Q1. What is the chief purpose of human life?

To know God our Creator.

Q2. What is your reason for saying this?

Because God created us and placed us in this world so that He might be glorified through us. Since He is the author of our life, it is entirely right that our life should serve His glory.

Q3. What is the greatest good a person can have?

It is the same thing.

Q4. Why do you consider the knowledge of God to be the greatest good?

Because without it, our condition is more miserable than that of any animal.

Q5. From this, then, we can clearly see that nothing worse can happen to a person than to fail to glorify God.

That is correct.

Q6. What does true and accurate knowledge of God look like?

It is knowing God in such a way that we render Him the honor He is due.

Q7. What is the proper way to render Him that honor?

By placing our complete trust in Him; by serving Him through obedience to His will throughout our lives; by calling on Him in all our needs, seeking from Him both salvation and every good thing we could desire; and finally, by acknowledging, both inwardly and openly, that He alone is the source of all blessings.

Q8. So that we may work through these things in order and explain them more fully: what is the first point in your outline?

That we should place our complete confidence in God.

Q9. How is that done?

By recognizing that He is both all-powerful and perfectly good.

Q10. Is that enough?

Not at all.

Q11. Why not?

Because we don't deserve to have His power exercised on our behalf, or His goodness shown for our benefit.

Q12. What more is needed?

That each of us should be fully convinced that God loves us and is willing to be our Father and Savior.

Q13. But how can we know that?

Truly, from His word, in which He declares His mercy to us and testifies to His love for us in Christ.

Q14. The foundation and starting point of confidence in God is, then, the knowledge of Him in Christ?

Entirely.

Q15. Now I would like to hear from you, in a few words, the heart of this knowledge?

It is contained in the Confession of Faith, or more precisely the Formula of Confession, which all Christians have always held in common. It is commonly called the Apostles' Creed, which has been received from the earliest days of the Church among all the faithful, and which was either taken directly from the mouths of the Apostles or faithfully gathered from their writings.

Q16. Recite it.

I believe in God the Father Almighty, Maker of Heaven and earth: and in Jesus Christ, his only Son, our Lord; who was conceived by the Holy Ghost, born of the virgin Mary; suffered under Pontius Pilate, was crucified, dead, and buried; He descended into Hell; the third day he arose from the dead; ascended into Heaven, and sitteth at the right hand of God the Father Almighty; from there he will come to judge the living and the dead. I believe in the Holy Ghost: the Holy Catholic Church: the communion of Saints: the forgiveness of sins: the resurrection of the body, and the life everlasting. Amen.

Q17. So that each part can be properly understood, into how many sections should we divide this Confession?

Into four principal ones.

Q18. What are they?

The first concerns God the Father; the second, Jesus Christ His Son, which also covers the entire subject of humanity's redemption; the third, the Holy Spirit; and the fourth, the Church and the benefits God extends to it.

Q19. Since there is only one God, why do you name three: the Father, the Son, and the Holy Spirit?

Because within the one substance of God, we must consider the Father as the beginning, origin, and first cause of all things; then the Son, who is His eternal wisdom; and finally the Holy Spirit, who is the power of God spread throughout all things, yet dwelling in Him perpetually.

Q20. You mean, then, that there is no contradiction in saying that these three distinct persons exist within the one Godhead, and that God is not therefore divided?

That is correct.

Q21. Recite the first part of the Creed.

I believe in God the Father Almighty, Creator of Heaven and Earth.

Q22. Why do you call Him Father?

Primarily with reference to Jesus Christ, who is the eternal Word of God, begotten of Him from eternity, and sent into this world and revealed as His Son. From this we also understand that since God is the Father of Jesus Christ, He is likewise a Father to us.

Q23. In what sense do you call Him Almighty?

Not in the sense that He possesses power without exercising it, but that He holds all things under His hand and governance: ruling the world by His Providence, ordering it according to His own will, and commanding all creatures as He sees fit.

Q24. You are not imagining, then, a God whose power sits idle; rather, you understand Him as one whose hand is always at work, so that nothing happens except through Him and by His appointment?

That is correct.

Q25. Why do you add Maker or Creator of Heaven and Earth?

God has made Himself known to us through His works, and it is through those works that we should seek Him. Our minds simply aren't capable of grasping His essence directly. The world, then, is like a mirror in which we can perceive Him to the extent that it benefits us to know Him.

Q26. When you say heaven and earth, do you mean the whole of creation?

Yes, exactly. Those two words encompass everything that exists, whether in heaven or on earth.

Q27. But why do you refer to God only as Creator, when sustaining and preserving creation in its order is surely a greater work than the original act of creating it?

This expression doesn't suggest for a moment that God created His works and then stepped back from any concern for them. Rather, we should understand that just as He formed the world in the beginning, He continues to sustain it now, and that the earth and everything else endures only because His power and governance hold it together. Furthermore, since He upholds all things by His hand, it's clear that He is the supreme Ruler and Lord over everything. Because He is the Creator of heaven and earth, we should understand Him to be the One who governs the entire course and order of nature by His wisdom, power, and goodness. He is the source of both rain and drought, of hail and other storms, and of fair weather. He makes the earth fruitful through His generosity, and by withdrawing His hand, renders it barren again. Health and disease alike come from Him. All things fall under His dominion, and all things are subject to His will.

Q28. What, then, should I make of devils and wicked men? Are they also under His authority?

Although God does not work in them through His Spirit, He still restrains them by His power, holding them as if by a bridle, so that they cannot act unless He permits it. Beyond that, He makes them servants of His will, compelling them to carry out His purposes even against their own intentions.

Q29. What benefit do you gain from understanding this?

A very great one. It would go badly for us if devils and wicked men were free to act without God's will being involved. If that were the case, knowing ourselves exposed to their malice would destroy any peace of mind we might have. Instead, we rest securely, trusting that they are held in check by God's will and kept under restraint, so that they can do nothing without His permission. This is especially true because God presents Himself to us as our guardian and defender.

Q30. Now let us move on to the second part.

That is: To believe in Jesus Christ, his only Son, our Lord.

Q31. What does this part contain in summary?

That the Son of God is our Savior, and at the same time it explains how He redeemed us from death and obtained life for us.

Q32. What does the name Jesus, by which you call Him, mean?

In Greek, that name means Savior. Latin has no word that captures its full force adequately, which is why the word "Savior" came into common use. The Angel gave this name to the Son of God by the direct command of God Himself.

Q33. Does that carry more weight than if men had simply given Him the name?

Entirely so. Since God willed that He should be called by this name, He must truly be what that name declares.

Q34. What, then, does the word Christ signify?

This title expresses His office even more fully. It means that He was anointed as Prophet, Priest, and King.

Q35. How do you know that?

Because Scripture applies anointing to these three uses, and also frequently attributes to Christ these three offices we have mentioned.

Q36. With what kind of oil was he anointed?

Not with any visible oil, not with the kind used in the consecration of ancient kings, priests, and prophets, but with something far greater: the grace of the Holy Spirit, which is the reality that external anointing was always meant to represent.

Q37. What is the nature of his kingdom, of which you speak?

It is spiritual, governed by the word and Spirit of God, which together bring righteousness and life.

Q38. What is the nature of his priesthood?

It is the office and privilege of standing in the presence of God, securing His favor and turning away His wrath through the offering of a sacrifice that is acceptable to Him.

Q39. In what sense do you call Christ a Prophet?

Because when he came into the world, he revealed himself as the Father's ambassador and the interpreter of His will among humanity. His purpose was to explain the Father's will completely and, in doing so, bring all further revelations and prophecies to their fulfillment and end.

Q40. But do you receive any benefit from this?

All of these things exist for no other purpose than our good. The Father endowed Christ with these gifts so that he might share them with us, and so that we all might participate in his fullness.

Q41. Explain this to me a little more fully.

He was filled with the Holy Spirit and enriched with the full abundance of His gifts, so that he might distribute them to us, each according to the measure the Father knew to be right for us. From him, as the one and only source, we draw everything we possess of spiritual good.

Q42. What does his kingly office profit us?

Through it, we are enabled to live godly and holy lives with freedom of conscience; we are enriched with His spiritual gifts; and we are equipped with the power to overcome the flesh, the world, sin, and the devil, those constant enemies of our souls.

Q43. What is the purpose of Christ's Priesthood?

Its primary purpose is that He serves as our Mediator, reconciling us to the Father. Beyond that, it opens the way for us to approach the Father, so that we may come into His presence with confidence and offer ourselves and everything we have to Him as a sacrifice. From this, you can see how He makes us His own through His Priesthood.

Q44. Does the prophetic office still remain?

The office of teacher was given to the Son of God for the sake of His people, with the purpose of illuminating them in the true knowledge of the Father, instructing them in the truth, and making them disciples within the household of God.

Q45. This, then, is the conclusion of everything you have said: the name "Christ" encompasses three offices that the Father conferred on the Son, so that He might generously share their power and benefit with His own people.

That is correct.

Q46. Why do you call Him the only Son of God, since God extends that title to all of us?

Because when we are called sons of God, it does not come from our nature; God holds us in that relationship only through grace and adoption. But the Lord Jesus, who is begotten from the very substance of the Father and shares the same essence with Him, is rightly called the only Son of God, because He alone holds that status by nature.

Q47. You mean, then, that this honor belongs to Him by natural right and is uniquely His own, but that it is extended to us through undeserved kindness, insofar as we are His members?

Exactly. It is for this reason that, in relation to this shared blessing, He is called the firstborn among many brothers.

Q48. In what sense do you understand him to be our Lord?

In the sense that the Father has appointed Him to hold authority over us, to govern God's kingdom in heaven and on earth, and to serve as the head of both angels and believers.

Q49. What is meant by what follows?

It describes the way in which the Son is anointed by the Father to be our Savior: having taken on our flesh, He accomplished everything necessary for our salvation, as has already been set out here.

Q50. What do you mean by these two phrases: Who was conceived of the Holy Spirit, born of the Virgin Mary?

That He was formed by the miraculous and hidden power of the Holy Spirit within the Virgin's womb, from her own substance, so that He would be the true descendant of David, just as the Prophets had foretold.

Q51. Was it necessary, then, that He take on our flesh?

Absolutely, because humanity's disobedience against God had to be atoned for within human nature itself. Without this, He could not have served as our Mediator to bring about the reconciliation of humanity with God.

Q52. You are saying, then, that Christ had to become human so that He could fulfill the role of our Savior on our behalf.

That is exactly what I believe, because we must recover in Him whatever we ourselves lack, and there is no other way this can happen.

Q53. But why was His birth brought about by the Holy Spirit rather than through the ordinary means of human generation?

Because human seed is entirely corrupted, it was necessary for the Holy Spirit to intervene in the birth of the Son of God, both to protect Him from that corruption and to ensure that He would be endowed with complete and perfect purity.

Q54. From this, then, we learn that the one who sanctifies others must be free from every blemish: born with original purity, fully consecrated to God from the womb, and untouched by any corruption inherited from the human race.

Yes, that is how I understand it.

Q55. Why do you move directly from his birth to his death, skipping over the entire story of his life?

Because the Creed addresses only those points that are central to our redemption, the ones that contain, as it were, its very substance.

Q56. But why not simply say that he died, without specifying the name of Pontius Pilate, under whom he suffered?

That detail serves two purposes: it confirms the historical truth of the account, and it also establishes that his death came through a formal judicial sentence.

Q57. Please explain that more fully.

He died in order to bear the punishment that was owed by us, and in doing so, to deliver us from it. But since we were all sinners, exposed to the judgment of God, he chose to stand before an earthly judge and be condemned by that judge's verdict, so that we might be acquitted before the throne of the heavenly Judge.

Q58. But Pilate declared him innocent, so he was not condemned as a criminal.

We need to hold both of these facts together. The judge's testimony to his innocence makes clear that he suffered not for his own sins, but for ours. Yet at the same time, he was formally condemned by that very same sentence, so that it would be plain that by enduring, in our place, the punishment we deserved, he freed us from it entirely.

Q59. That is well said. For if he had been a sinner himself, he would not have been a suitable substitute to bear the punishment for the sins of others. Yet for his condemnation to be credited to us as absolution, it was necessary that he be counted among criminals.

That is how I understand it.

Q60. As for his being crucified, does this carry any greater significance than if he had died in some other way?

Yes, as the Apostle explains when he says that he was hanged on a tree so that, by bearing our curse within himself, we might be set free from it. For that particular form of death was cursed by God (Gal 3:13).

Q61. But doesn't this bring shame on the Son of God, to say that he was subjected to a curse, even before God himself?

Not at all, because by taking the curse upon himself, he destroyed it. Nor did he cease to be blessed in that moment, even as he was enriching us through his grace.

Q62. Continue.

Since death was the punishment imposed on humanity because of sin, the Son of God endured it, and in enduring it, he conquered it. And to make it unmistakably clear that he truly died, he was laid in a tomb, just like any other man.

Q63. But it doesn't seem as though we benefit from this victory, since we all still die.

That is no objection at all, because death is no longer the final word for believers; it is simply the passage into a better life.

Q64. It follows, then, that death is no longer something to be feared as a terrible end. Instead, we must follow Christ our leader with a courageous spirit, knowing that just as he did not ultimately perish in death, he will not allow us to perish either.

That is exactly what we must do.

Q65. What should we make of what is added immediately after, concerning his descent into hell?

He did not only suffer a natural death, which is the separation of soul and body, but also what Peter calls "the pains of death." By that phrase, I mean those dreadful agonies by which his soul was tormented.

Q66. Describe for me the cause and manner of this suffering.

Because he stood before the tribunal of God to make satisfaction for sinners, it was necessary that he endure a terrible anguish of soul, as though he had been abandoned by God, indeed as though God had turned against him. He was in the depths of this agony when he cried out to his Father, "MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME!"

Q67. Was the Father then displeased with him?

Not at all. Rather, the Father dealt with him in this severity so that what Isaiah the Prophet had spoken would be fulfilled: "He was wounded for our sins, he was crushed for our wrongdoing" (Isa 53:5).

Q68. Since he is God, how could he be seized with this kind of horror, as though he had been forsaken by God?

We must recognize that he was brought to this point according to the capacities of his human nature. And for this to happen, his divine nature withdrew for a time, meaning it did not exert its power.

Q69. But how can it be that Christ, the Savior of the world, should be subjected to this condemnation?

He submitted to it in such a way that he did not remain under it. He was not so overwhelmed by those horrors as to be defeated by them; rather, he wrestled with the power of hell and conquered it entirely.

Q70. From this we understand the difference between the torment of conscience that he endured and the torment that afflicts sinners who are pursued by the hand of an offended God. What was temporary in him is eternal in them; and what in him was no more than the prick of a needle is in them a deadly sword driven through the heart.

He did. For even in the midst of that agony, the Son of God never stopped trusting in the Father. Condemned sinners, by contrast, fall into despair, turn against God in rage, and push all the way to open blasphemy.

Q71. Can we learn from this what benefits believers receive from the death of Christ?

Yes, and several stand out clearly. First, we see that He offered Himself as a sacrifice by which He atoned for our sins before God, and by appeasing God's wrath, He restored us to favor with Him. Second, His blood is a fountain in which our souls are cleansed of all defilement. Finally, His death erases our sins so completely that they will never be brought before God again; the record of guilt that condemned us has been wiped out and destroyed.

Q72. Does the death of Christ bring us any other benefit?

It does. Through its power (at least for those who are true members of Christ) our old self is crucified; the body of sin is so thoroughly broken that the corrupt desires of the flesh no longer rule over us.

Q73. Continue to the next article.

What follows is this: The third day he rose again from the dead. By this He proved Himself the conqueror of sin and death. Through His resurrection He swallowed up death, broke the chains of Satan, and reduced his power to nothing.

Q74. How many distinct benefits do we receive from His resurrection?

Three. Through it, righteousness is secured for us. It serves as a sure guarantee of our own resurrection to glorious immortality. And through its power, we are even now raised to a new kind of life, so that we might live in pure and holy obedience to the will of God.

Q75. Let us move to the next article.

He ascended into heaven.

Q76. Did He ascend into heaven in such a way that He is no longer present on earth?

Yes, truly. After He had completed everything His Father had commanded Him, and everything required for our salvation, there was no reason for Him to remain on earth any longer.

Q77. What benefit do we receive from this ascension?

The benefit is twofold. First, since Christ entered heaven on our behalf, just as He came down to earth for our sake, He has opened that door to us which sin had previously shut. Second, He now stands in the presence of God as our Intercessor and Advocate.

Q78. But did He, by ascending to heaven, depart in such a way that He is no longer with us?

Not at all. He promised that He would be with us to the very end of the world.

Q79. But when we speak of His dwelling with us, do we mean His bodily presence?

No. The way His body has been received into heaven is one thing; the presence of His power, which extends everywhere, is another.

Q80. In what sense do you say that He sits at the right hand of God the Father?

These words mean that the Father has given Him dominion over heaven and earth, so that He governs all things.

Q81. What do you understand by this right hand and by this sitting?

It is a figure of speech drawn from earthly rulers, who customarily place at their right hand those who serve as their chief ministers.

Q82. Do you mean the same thing that Paul declares: that Christ is appointed head over all things for the Church, and being exalted above all principalities, He has received a name that is above every name?

Yes, exactly.

Q83. Let us move on to what follows.

From there He will come to judge the living and the dead. The meaning of these words is that He will come openly from heaven to judge the world, in the same manner that He was seen to ascend into heaven.

Q84. Since the day of judgment won't come until the end of the world, how can you say that some people will still be alive at that time, given that it is appointed for all people to die once?

Paul answers this question when he says that those who are alive at that time will be transformed by a sudden change, so that the corruption of the flesh is stripped away and they are clothed in incorruption.

Q85. You understand this change, then, as being equivalent to death for them, since it means the abolishing of their first nature and the beginning of a new life?

Yes, that is how I understand it.

Q86. Can't our minds find real consolation in the fact that Christ will one day be the Judge of the world?

Yes, extraordinary consolation. Because through this we know with certainty that He will come for our salvation.

Q87. We should not, then, fear this judgment in a way that fills us with dread?

Not at all. For we will stand before the tribunal of a Judge who is also our Advocate, and who will receive us under His care and protection.

Q88. Let us now turn to the third part.

That is the part concerning faith in the Holy Spirit.

Q89. What benefit does that hold for us?

This benefit: just as God has redeemed and saved us through His Son, so He will make us partakers of that redemption and salvation through the Holy Spirit.

Q90. In what way does He do this?

Since we are cleansed by the blood of Christ, it is necessary that our consciences be sprinkled with that blood so that they may be truly purified.

Q91. That requires a clearer explanation.

The Holy Spirit dwells in our hearts and works within us so that we can experience the power of Christ firsthand. Through the Spirit's illumination, we come to understand the benefits we receive from Christ; through His persuasion, those benefits are sealed in our hearts; and He prepares a place within us to receive them. He also regenerates us and makes us into new creatures. So whatever gifts are offered to us in Christ, we receive them through the power of the Spirit.

Q92. Let us continue.

The fourth part follows, in which we profess to believe in the Holy Catholic Church.

Q93. What is the Church?

The body and community of believers whom God has predestined to eternal life.

Q94. Is this article necessary to believe?

Yes, absolutely, unless we want to render Christ's death meaningless and dismiss everything we have said as worthless. Because the whole purpose of all that has come before is that there should be a Church.

Q95. You understand, then, that what has been discussed so far concerns the cause of salvation and its foundation: that we are received into God's favor through the merits and intercession of Christ, and that this grace is confirmed in us through the power of the Holy Spirit. Now the effect of all of this must be unfolded, so that faith may be more firmly established by the very reality of the thing itself.

That is correct.

Q96. But why do you call the Church holy?

Because those whom God elects, He also justifies and purifies in holiness and innocence of life, so that His glory shines forth in them. This is what Paul means when he says that Christ sanctified the Church, which He redeemed, so that it might be glorious and free from every blemish.

Q97. What do you mean by the word "Catholic," or universal?

This teaches us that just as all believers have one head, so all of them should be united in one body, so that there is one Church and no more, spread throughout the entire world.

Q98. What does the phrase the communion of saints mean?

This phrase is included to express more clearly the unity that exists among the members of the Church. At the same time, it makes clear that whatever gifts God grants to the Church are for the common good of all, since all members share in fellowship with one another.

Q99. But is this holiness, which you attribute to the Church, already complete?

Not yet, not as long as the Church remains in a state of struggle in this world. It will always contend with weakness, and it will never be fully cleansed of the remnants of corruption until it is completely united with Christ its head, by whom it is sanctified.

Q100. Can this Church be known in any way other than through faith?

There is indeed a visible Church of God, which He has made recognizable to us through certain signs and markers; but here we are speaking specifically of the congregation of those whom He has chosen for salvation. That congregation is not identified by outward signs, nor can it ever be seen with the eyes.

Q101. What article comes next?

I believe the forgiveness of sins.

Q102. What does the word "forgiveness" mean here?

It means that God, out of His free and gracious goodness, will pardon and cancel the sins of believers, so that they will neither face judgment nor have punishment demanded of them.

Q103. It follows from this, then, that we cannot in any way earn the pardon of sins we receive from the Lord through our own acts of penance or personal satisfaction.

That is correct. Christ alone, by bearing the penalty, has completed the full satisfaction required. We ourselves have nothing to offer God as compensation; instead, we receive the gift of pardon entirely from His pure goodness and generosity.

Q104. Why do you connect forgiveness of sins with the Church?

Because no one receives it unless they are first united to the people of God, and continue to cherish that union with the body of Christ to the very end. In doing so, they demonstrate that they are a true member of the Church.

Q105. By this standard, are you saying that condemnation belongs only to those who are outside the Church?

Yes. Those who separate themselves from the body of Christ and destroy its unity through division cut themselves off from all hope of salvation, as long as they remain in that separation.

Q106. Recite the final article.

I believe in the resurrection of the body, and the life everlasting.

Q107. Why is this article included in the Confession of Faith?

To remind us that our true happiness is not found in this world. This truth serves two important purposes. First, it teaches us that we are merely passing through this world as strangers, so that we keep our departure always in mind and do not allow our hearts to become entangled in earthly concerns. Second, it teaches us not to fall into despair in the meantime, but to wait patiently for the things that are still hidden from our eyes: the fruits of grace stored up for us in Christ, waiting to be revealed on the appointed day.

Q108. What will be the order of this resurrection?

Those who were already dead will be raised in the same bodies they inhabited on earth, but those bodies will be transformed: no longer subject to death or decay. As for those who are still alive on that day, God will raise them up in an instant through a remarkable change.

Q109. Will this resurrection apply equally to both the righteous and the wicked?

There will be one resurrection for all, but the outcome will be very different. Some will be raised to salvation and glory; others to condemnation and final misery.

Q110. Why, then, does the Creed speak only of eternal life and say nothing about the fate of the wicked?

Because that summary deals only with what brings comfort to believing hearts. It focuses on the blessings God has prepared for His servants. For that reason, nothing is said about what awaits the wicked, who we know are excluded from the kingdom of God.

Q111. Since we now have the foundation on which faith rests, it should be straightforward to draw from it a definition of true faith.

It is, and we can define it this way: faith is the certain and settled knowledge of God's fatherly goodwill toward us, grounded in His testimony in the Gospel, that for the sake of Christ He will be to us both Father and Savior.

Q112. Do we arrive at that knowledge on our own, or do we receive it from God?

Scripture teaches us that it is a special gift of God, and our own experience confirms that testimony.

Q113. Tell me more about that experience.

The truth is, our minds are too weak to grasp the spiritual knowledge of God that faith reveals to us, and our hearts are far too inclined to distrust God and place a misguided confidence in ourselves or in created things for us to submit to Him on our own. But the Holy Spirit makes us capable of understanding what would otherwise be completely beyond us, illuminating our minds from within and forming in us a firm assurance by sealing the promises of salvation on our hearts.

Q114. What benefit do we receive from this faith, once we have obtained it?

It justifies us before God, and through that justification makes us heirs of eternal life.

Q115. But aren't men justified by good works, when they live innocent and holy lives and seek to commend themselves to God in that way?

If anyone could actually be found who was that perfect, he might rightly be called just. But since we are all sinners, guilty before God in countless ways, we must look somewhere else entirely for the worthiness that can reconcile us to Him.

Q116. But are all human works so corrupted and worthless that they deserve no favor with God whatsoever?

First of all, everything that proceeds from us in the truest sense, everything that is properly called ours, is corrupted, and therefore counts for nothing except to displease God and be rejected by Him.

Q117. You're saying, then, that before we are born again and renewed by the Spirit of God, we can do nothing but sin, just as a diseased tree produces only diseased fruit.

Exactly so. Whatever appearance our works may have in the eyes of other people, they are entirely evil as long as the heart is corrupt, and it is the heart that God looks at above all else.

Q118. From this, you conclude that we cannot come before God on the basis of our own merits or claim His favor as something we've earned. On the contrary, in everything we do and pursue, we expose ourselves to His wrath and condemnation.

That is exactly what I believe. It is therefore by His pure mercy alone, and not because of anything we have done, that He freely receives us in Christ and holds us as accepted. He does this by crediting Christ's righteousness to us as our own, and by not counting our sins against us.

Q119. In what sense, then, do you say that we are justified by faith?

When we embrace the promises of the gospel with genuine, heartfelt confidence, we take hold of this righteousness and make it our own.

Q120. So your meaning is this: that this righteousness must be received by faith, just as God offers it to us in the gospel.

Yes, precisely.

Q121. But once God has received us, aren't the works we do through the influence of the Holy Spirit acceptable to Him?

They please Him insofar as He freely makes them worthy through His own grace, but not because of any merit those works possess in themselves.

Q122. But since those works proceed from the Holy Spirit, don't they merit His acceptance?

No, because they are always mixed with some degree of corruption from the weakness of our flesh, which taints them.

Q123. How, then, and on what basis, do they become pleasing to God?

It is faith alone that makes them acceptable. We can rest with full confidence in this assurance: our works will not be subjected to the verdict of final judgment in the way that God's strict standard would demand. Instead, He covers their impurities and stains with the purity of Christ, and regards them as though they were perfect.

Q124. Does this mean that a Christian is justified by his works after God has called him, or that he can earn God's love through merit, given that this love is itself eternal life?

Not at all. We should instead believe what Scripture says: that no living person can be justified before God. This is why we pray, "Enter not into judgment with us."

Q125. Should we conclude, then, that the good works of believers are worthless?

No. God has promised to reward them, both in this life and in the life to come. But this reward flows from God's freely given love as from a spring: He first receives us as His children, and then, by wiping away the memory of our sins, He looks with favor on everything we do.

Q126. But can this righteousness be separated from good works, so that a person might possess the one while lacking the other?

It cannot. To believe in Christ is to receive Him as He offers Himself to us. Now He doesn't only promise us deliverance from death and reconciliation with God; He also promises, at the same time, the grace of the Holy Spirit, through whom we are reborn into a new life. These things must be held together, unless we are willing to divide Christ against Himself.

Q127. It follows, then, that faith is the root from which all good works grow, and that it cannot in any way make us lazy about pursuing them.

That is correct. This is why the whole teaching of the gospel is summed up in these two things: faith and repentance.

Q128. What is repentance?

It is a hatred of sin and a love of righteousness, both arising from the fear of God. It leads us to deny and put to death the desires of the flesh, so that we surrender ourselves to be governed by the Holy Spirit and carry out every action of our lives in obedience to God's will.

Q129. But this last point was already laid out in the division you stated at the beginning, when you described the true method of honoring God.

Yes, it was noted there that the true and legitimate rule of glorifying God is to obey His will.

Q130. How so?

Because the worship God approves is not whatever we might choose to invent for ourselves, but what He has prescribed by His own counsel. That is, of the Ten Commandments of God.