Jehovah's Witnesses on Faith, Works, and Salvation (Part Two)
May 8th, 2018
This is a fairly complete list of relevant statements from the Awake! (1970 - 2007). This time I've commented on the quotations, as I will likely go back and do for the quotations from the Watchtower and will do for future posts.
I think that this present task is of some benefit apologetically speaking. For, if Witnesses accept sola fide formally, then one can use this as common ground and move on to discussing what the nature of faith, works, and salvation is. And if Witnesses don't (always) teach sola fide, then one can compare those (many, IMO) statements where they do teach sola fide and those where they deny it and see what is different, see what arguments or confusions they express. It helps to know what one is dealing with, and this is a fine way to discern that. Hence, even if my belief that there is a strong thread in Witness thought that formally teaches sola fide proves to be false, or not as relevant as I thought, this task will not have been for naught.
Still, as you can see, I think most of what they say here is consistent with, or even teaches, salvation by faith alone. Formally, that is; for what we are presently concerned with is not whether they rightly apprehend the exact nature of faith, works, and salvation, but rather with whether they rightly apprehend the formal relation these have with each other.
May 8th, 2018
This is a fairly complete list of relevant statements from the Awake! (1970 - 2007). This time I've commented on the quotations, as I will likely go back and do for the quotations from the Watchtower and will do for future posts.
I think that this present task is of some benefit apologetically speaking. For, if Witnesses accept sola fide formally, then one can use this as common ground and move on to discussing what the nature of faith, works, and salvation is. And if Witnesses don't (always) teach sola fide, then one can compare those (many, IMO) statements where they do teach sola fide and those where they deny it and see what is different, see what arguments or confusions they express. It helps to know what one is dealing with, and this is a fine way to discern that. Hence, even if my belief that there is a strong thread in Witness thought that formally teaches sola fide proves to be false, or not as relevant as I thought, this task will not have been for naught.
Still, as you can see, I think most of what they say here is consistent with, or even teaches, salvation by faith alone. Formally, that is; for what we are presently concerned with is not whether they rightly apprehend the exact nature of faith, works, and salvation, but rather with whether they rightly apprehend the formal relation these have with each other.
Search terms, WTL: Salvation works / justification works / salvation obedience
October 8, 1970 Awake!, pp. 26-27
The disciple James states that “faith without works is dead,” just as the body without its life force or spirit is dead. (Jas. 2:26) Merely to acknowledge the logic and reasonableness of what the Bible says is not having a live faith. Your faith must demonstrate itself by action, by doing. Thereby you will show that you give more than mere mental acceptance to God’s promise of everlasting life. You will show that it reaches your heart, that it truly motivates you.
I believe this is representative of what Witnesses have in mind when they reject the notion that one is saved by "faith" alone. As you can see, it is not a rejection of sola fide as it is is properly conceived of; which fact leaves open the possibility that Witnesses embrace an accurate formulation of this principle. That they say, 'Your faith must demonstrate itself by action, by doing, doesn't close this possibility, as it need not be understood as teaching anything beyond the claim that genuine, and thus saving, faith produces a tendency to do good works. Which is consistent with the doctrine of sola fide.
July 22, 1972 Awake!, p. 27
Anyone seeking God’s approval and life must repent of such “works of the flesh” and quit practicing them.
But are “dead works” limited to those works of wrongdoing and immorality? No, for there are also other works that are vain and fruitless.
Included in such “dead works” are works of self-justification. All efforts of humans to establish their own righteousness apart from Christ Jesus and his ransom sacrifice are in vain. That is why one who tries to adhere to the Mosaic law with a view to establishing his own righteousness is engaging in “dead works.”
Nothing here teaches salvation by faith plus anything. One might allege that they are allowing room for the claim that by doing certain (supposedly God given) works and by having faith, one is saved, but that is not actually taught here, and so can't be proved on the basis of this passage.
July 22, 1972 Awake!, p. 28
Since all persons are sinners, all have engaged in “dead works.” For this reason as long as they remain unrepentant, they cannot have a clean conscience before Jehovah God. However, by repenting from “dead works” and striving to live a life in harmony with God’s will, a person can, on the basis of faith in Jesus’ ransom sacrifice, have his conscience cleansed from dead works.—Heb. 9:14.
Their teaching that repentance is necessary for salvation is not wrong. But one might object to their saying that if we strive "to live a life in harmony with God's will, we can "on the basis of faith in Jesus' ransom sacrifice, have [our] conscience cleansed from dead works." This sounds like faith only becomes operative toward salvation once certain work requirements are met, which is to say they are teaching that salvation is had by faith plus works. But, this might just be unfortunate word choice given what they say elsewhere about faith and works, namely, that good works are good precisely because they flow from faith, and so are but demonstrative of saving faith. Hence, a person's genuinely striving to do God's will is indicative that they have saving faith in Christ by which they are saved. This doesn't seem an unreasonable way to interpret Witnesses here, to me anyway.
The Fourth Commandment, however, is not without meaning for Christians. They do keep a sabbath, not one day out of seven, but a continual sabbath, the sabbath that God entered into upon completing his works of creation. (Ps. 95:8-11; Heb. 3:7 to 4:8) Yes, “there remains a sabbath resting for the people of God,” wrote Paul; “let us therefore do our utmost to enter into that rest.” How? By exercising faith in God’s provision for salvation; by desisting from selfish works and, instead, using our lives to glorify God. “The man that has entered into God’s rest has also himself rested from his own works [works at self-justification, selfish works], just as God did from his own” works of creation. (Heb. 4:9-11) Have you done that?
Particularly noteworthy is their explicit condemnation of attempt to justify oneself by works. Does this by itself mean they embrace sola fide? Perhaps not, for one might argue that they are merely condemning those who choose to be justified by works of their own choice instead of those 'the Organization' claims God justifies by. This, however, can't be gleaned from this quotation, and hence we can't use this passage to justify the claim that Witnesses teach salvation by faith plus works.
True, they say that we should desist from selfish works and rather use our lives to glorify God, which seems to involve works, and thereby enter into God's rest. However, who will deny that God's rest entails a new way of life, no longer conformed to the present age? We have been called to purity, not sinful living, and here is true freedom and true rest. However, if this can be said without injury to the teaching of sola fide, then Witnesses can hardly be accused of running afoul of this principle by saying that.
May 8, 1973 Awake!, p. 25
He drew heavily on the Bible letter of James, showing the need of Christian works in order to prove faith. The many examples of faith found in the apostle Paul’s letter to the Hebrews, chapter 11, all made it clear that those approved for their faith were energetic in works to God’s praise and for the good of their fellowman.
The need they teach a Christian has to have good works to prove their faith need not be taken to violate the doctrine of salvation by faith alone. The necessity for God works to prove faith, to demonstrate its existence, is but a logical one. That is if one has faith, one will do good works (or at least has a tendency that cannot be long manifested to do good works). If the consequent is not true, then neither it the antecedent.
January 8, 1975, Awake!, p. 28
Would you like to gain eternal life in an earth free from all the woes that presently cause ‘mourning and outcry and pain’? What must you do to attain to that goal?
Note Jesus’ words, as rendered in The Amplified New Testament: “And this is eternal life: [it means] to know (to perceive, recognize, become acquainted with and understand) You, the only true and real God, and [likewise] to know Him, Jesus [as the] Christ, the Anointed One, the Messiah, Whom You have sent.”—John 17:3.
Getting to “know” God and Jesus Christ, becoming acquainted with God’s personality, his purpose and dealings with mankind, calls for a careful study of the Bible, which is “inspired of God.” (2 Tim. 3:16) But there is more involved than just Bible study.
The Bible writer James counsels: “Only be sure that you act on the message and do not merely listen; for that would be to mislead yourselves.” (Jas. 1:22, NEB) He adds: “A man is justified by deeds and not by faith in itself. . .. As the body is dead when there is no breath left in it, so faith divorced from deeds is lifeless as a corpse.” (Jas. 2:24, 26, NEB) The “deeds” that make one’s faith alive in God’s eyes are not mere religious ceremonies or “charitable works,” but deeds done in imitation of Jesus and his disciples.—Matt. 28:19, 20; John 14:12; Acts 1:8.
God created man to live forever upon earth. It was through the sin of the first human pair that death invaded the human family. Jesus Christ, by giving up his perfect human life in sacrifice, paid the required ransom price to set mankind free from sin and death. Will you benefit from this loving provision of God? That depends on your willingness to make a careful study of the Word of God and prove by deeds that you really believe it.
It can't be denied that faith follows the thing heard. Hence coming to some degree of accurate knowledge is required for faith and hence for salvation (in some sense), as is what ever means by which one comes to have this accurate knowledge. But this hardly counts as salvation by faith plus taking in / having accurate knowledge; that is, there is no reason to consider the previous claim as contradicting what is claimed by sola fide.
Likewise, if they cannot be accused of teaching salvation by faith plus taking in / having accurate knowledge, neither can they (or must they given this quotation) be accused of teaching salvation by faith plus works. For all they seem to be saying here is that good deeds prove that one really has faith, and that is consistent with saying that faith saves alone and yet is never alone.
November 8, 1975 Awake!, p. 28
Peter told them to “get saved” from that crooked generation. How? They had to accept Jesus as the Messiah, the one about whom Peter not long afterward said: “There is not another name under heaven that has been given among men by which we must get saved.” (Acts 2:38-40; 4:12) Similarly, after teaching in Philippi about “the way of salvation,” it was appropriate for Paul to tell the jailer to believe in Jesus so as to get saved.—Acts 16:12, 17, 31.
It is imperative to note, however, that in both instances the apostles showed that more was required than simply ‘believing in Jesus.’ Peter said that in addition to having faith in Jesus believers had to repent, be baptized and seek forgiveness of sins on the basis of Jesus’ sacrifice. (Acts 2:38) And Paul first “spoke the word of Jehovah” to the Philippian jailer and his family, after which they were baptized. (Acts 16:32, 33) Can you see the bearing this has on your course if you want to get saved?
Far more is required than simply saying “I believe in Jesus” or “I accept Jesus as my Savior.” Certainly accepting and exercising faith in Jesus as our ransomer is necessary. But the salvation through him comes only to those who conform to the conditions on which it is offered. We have mentioned some of those conditions: A person must know of and have faith in Jehovah, accept his Word, recognize the operation of his spirit, repent and be baptized.—Heb. 11:6; Matt. 28:19; Acts 3:18.
When once a person has met these conditions, salvation is possible. Then to the question “Are you saved?” he can give the truthful reply, “Yes, thus far I am saved.”
‘But,’ someone may ask, ‘why do you say “thus far”? Were not the early Christians sure that they already were saved?’ In a sense, yes, for they met the conditions for being forgiven and saved from their sins. We read: “By this undeserved kindness, indeed, you have been saved,” and “according to his mercy he saved us through the bath that brought us to life.”—Eph. 2:8; Titus 3:5.
Yet, they knew that they had not been completely saved for all time. Having accepted Jesus, God’s means of salvation, they had to continue in the way of salvation. That is why they were told: “Keep working out your own salvation with fear and trembling,” and, “Now our salvation is nearer than at the time when we became believers.” (Phil. 2:12; Rom. 13:11) They had yet to make their salvation sure for all eternity by enduring in the way of salvation.—Matt. 10:22; Rev. 2:10.
Thus, once you are in the way of salvation, exert yourself to stay in it. You cannot earn salvation by works; faith is what is needed. (Rom. 3:10-12; Gal. 3:11) But you do need to exercise your faith by practical works that give proof of it. (Jas. 2:14-17, 26) That is what the apostles did. They especially gave emphasis to the preaching work that Jesus commanded be done by Christians. They realized, as we must, that rather than merely giving salvation to anyone who says he has accepted Him, Jesus “became responsible for everlasting salvation to all those obeying him.”—Heb. 5:9.
They reject the notion that if a person is saved he is predestined to salvation, or that if he is saved he will of necessity not be among the finally impenitent. They are not Calvinists, but then again Calvinists are wrong on this point, so that is not a problem. Nor is it problematic to say that one is not saved merely by claiming to have Christ as Lord, by merely claiming to have faith in Him.
While they don't teach baptismal regeneration, from this and other statements, they seem to say that one is justified upon baptism (at least in the ordinary course of events). Does this count as salvation by faith plus baptism? (If so, what of the Lutherans?) I don't think so. There is a difference between the basis of justification and the (initial) occasion of justification. Now, in whatever way baptism is necessary for salvation it is because baptism is prompted by faith. And if we profess that saving faith is never alone, we need not object to this.
Now they say that Christ does not save everyone but those meeting certain requirements, which they then describe and summarize by saying that Christ only saves those who obey Him. Since Scripture says these very words (compare also how Christ says that not everyone saying 'Lord! Lord!' will enter into the Kingdom of heaven, but only those who do the will of God), we should see whether Witnesses mean what Scripture does. If so, and if these passages don't contradict sola scriptura, then we should seriously entertain that Witnesses don't either.
Let us ask, Are Witnesses saying that Christ grants salvation because of the material acts of obedience themselves or because of the faith that prompts and underlies obedience? Does he look to the act itself or to the act qua faithful, to the faith that the act clothes? If this is what Christ says, then sola fide is safe, I think, and if this is all Witnesses are saying here, then this quote shows their formal conformity to sola fide. Thus the need for works is not quite the same as the need one has for faith to be saved. The former is a logical necessity (beyond it being, obviously, a moral necessity), but the latter is necessary as it is the basis both of good works and of salvation.
April 8, 1978 Awake!, p. 27
Does the Bible actually say, “Once saved, always saved”? No, it does not use those words in any specific text, but many sincere people believe that this is what the Bible teaches. And it is true that a number of Bible texts indicate that the basis for salvation is not one’s works, but, rather, faith in Jesus Christ, together with God’s “grace” and mercy. (Eph. 2:8, 9; 2 Tim. 1:9; Titus 3:4, 5) Additionally, Jesus himself said that “he that believeth on the Son hath everlasting life.”—John 3:36, Authorized Version (AV); 1 John 5:13.
To be sure, many who affirm 'once saved, always saved' would not deny the necessity of endurance in the faith. But they would maintain that if one is presently saved, he will persevere, as he is predestined to by God's irresistible grace. Such a belief is wrong, I believe. But it doesn't succumb to the error Witnesses evidently see in it: that mere profession of faith and salvation is the end of the story.
In any event, Witnesses maintain that endurance is necessary for salvation. But an this be understood as salvation by faith plus endurance? I don't think so. Consider above where it was shown that Witnesses can't sensibly be accused of teaching salvation by faith plus taking in / having accurate knowledge, as the latter is just an obvious pre-condition for faith ('faith follows the thing heard'). Likewise, we ought to consider endurance as a pre-condition for continuing to have faith. If one does not endure, then one does not have faith; he can't be saved.
Given this, we should take note at what they say: Scripture shows that it is not works, but faith in Christ that is the basis of salvation. If not works, but faith, that are the true basis of salvation, how is this not (formally) sola fide? Important to note as well is their claim that it is faith and God's grace or mercy. This will be important to note when they sometimes speak of works showing that one has faith, which is the prerequisite of salvation. What is it that 'completes' faith? God's grace seems to be the answer, and not works, as some might allege them to be teaching. (But I say more about that in a quotation from the Watchtower, so will say no more about this here.)
June 8, 1979 Awake!, p. 28
Persons who insisted on Law observance denied the value of all-essential faith and continued to look to works as the means for making themselves righteous. Their legalistic approach in matters of worship would have brought Christians back under an arrangement that only exposed individuals as being sinners and deserving of death.—Rom. 3:20; 6:23.
In this quotation, there is nothing that teaches salvation by faith plus something. If anything, this passages shows that they teach against such a notion.
June 8, 1979 Awake!, p. 28
Today, too, we must safeguard our Christian freedom. This does not mean that we can be lawless. To the contrary, we are slaves of God and Christ. Our becoming practicers of sin would constitute a denial of the very purpose for which God’s Son died in our behalf, namely, to liberate us from sin. How wrong it would be to presume on the unmerited mercy that has been shown us! (Rom. 8:2-11; 1 Pet. 1:17-19) Yet, we must be careful not to fall into the trap of thinking that we gain the gift of everlasting life by the performance of certain works. This could cause us to think too highly of ourselves, as did the Pharisees, and give credit to ourselves for the work that God is accomplishing through Christ and the holy spirit. (Compare Romans 7:21-25; 1 Corinthians 3:6, 7.) Our fine works and conduct are but an expression of our active, living faith. (Jas. 2:26) They prove that we are allowing ourselves to be used by our heavenly Father and his Son as their instruments. Thus, all glory goes to Jehovah God and to our Lord Jesus Christ.
The only think that could possibly be said to commend the interpretation that Witnesses are here teaching salvation by faith plus works is their saying that we shouldn't image that we can "gain the gift of everlasting life by the performance of certain works." It might alleged, as I suggested above, that they are open the possibility that supposedly God-assigned (rather than man- or self-imposed) works along with faith save. However, there is no positive reason in this passage to commend this interpretation, only a hope in the minds of most critics of Witnesses that this is what they are implying. (Compare: if I said that the meaning of a word is no reducible to any particular arrangement of pixels, ink marks, or sound waves, I am implying that these patterns are not sufficient, but some other one might be? No.)
Given this, the best way to take Witnesses here is to be saying that no works, not even good works, are the basis of our salvation, even if they demonstrate that we are saved. Indeed, they flow from - 'are but an expression of' faith, which, since it produces such works, is active, living faith. Not exactly a teaching of salvation by faith plus anything.
August 8, 1980 Awake!, p. 28
True faith is based on accurate knowledge, with works to back it up.
Nothing here teaches that salvation is by faith plus anything. Faith obviously requires some accurate knowledge, and if we say that faith saves alone, but is never alone, then we cannot say that saving faith can (long) be without works which back it up, or show it to be genuine. Hence we cannot object to what Witnesses say here.
December 8, 1981 Awake! p. 28
We agree that Christ’s death and resurrection provide the basis for forgiveness of sins and salvation to everlasting life. But everyone accepting this free gift must meet certain requirements as to faith and works that are outlined in God’s Word, the Bible. (Jas. 2:26) These constitute identifying marks of true religion. While the article referred to above does not mention Jehovah’s Witnesses, the very fact that the outlining of such identifying marks causes some to think of Jehovah’s Witnesses is evidence that Jehovah’s Witnesses do have these identifying marks of true religion.
This was the brief response to a reader. The reader was referring back to a prior article in the August 8, 1981 Awake (Have You Ever Wondered - Why Are There So Many Religions?).
In any event, this passage might seem to some to teach that salvation is had by faith plus works of some kind or another. On this view, what Witnesses are saying is that faith in Christ on account of his atoning death paves the way for us to work for salvation. However, I don't think they are trying to say that. It is Christ's death that paves the way, with faith to 'complete' salvation. True, they say that those who are to be saved must meet certain requirements - accurate knowledge, preaching, etc. - as we have seen they say above, but I don't see any reason to read them in a way contrary to what they said before: these are logical requirements, somewhat like the other side of faith. If you have faith, you will do these things, which shows your faith is genuine and thus saving faith.
September 8, 1982 Awake!, p. 14
Some statements of the Unification Church appear to show an appreciation for Jesus’ sacrificial death. “Did the sacrifice on the cross then come to naught?” asks Divine Purpose. “Not at all (John 3:16). If it had, Christian history could not have existed.” Nevertheless, “redemption by the cross has been unable to remove our original sin . . . salvation through . . . the cross is spiritual only.” What does that mean? “If Jesus had not been crucified . . . he would have accomplished the providence of salvation both spiritually and physically. He would have established the Kingdom of Heaven on earth.”
If Jesus’ sacrifice does not suffice to save men fully, then how is one to be saved? The Unification Church has developed an elaborate doctrine of atonement, called “restoration through indemnity.” “Man, who lost the original position or status endowed at the creation, must set up certain necessary conditions in order to restore himself,” says Divine Principle. (Italics ours)
The idea that men must atone for their own sins is very popular in the Orient, where the Unification Church got started. But does it agree with the Bible? “All have sinned and fall short of the glory of God,” wrote the apostle Paul, “and it is as a free gift that they are being declared righteous by his undeserved kindness through the release by the ransom paid by Christ Jesus. For we reckon that a man is declared righteous by faith apart from works of law.” (Romans 3:23, 24, 28) By their zealous fund raising, members of the Unification Church may feel that they are atoning for their sins, but their “works” cannot save them. The Jews thought they could prove themselves righteous by works of the Mosaic law, but Jesus said they were still ‘slaves of sin.’ How could they be free? “If you remain in my word,” Jesus said, “you are really my disciples, and you will know the truth, and the truth will set you free.” (John 8:31-34) The Unification Church has clearly gone beyond Jesus’ words. Its members remain slaves to sin, despite all their works.
Here the Witnesses criticize the the Unification Church with the same criticism that Witnesses are often criticized with, which at least indicates that they don't hold the view that their critics think they do.
May 22, 1990 Awake!, p. 14
True, belief in Jesus as our Ransomer is essential. But it is also necessary to believe what Jesus taught and commanded, to acquire a full understanding of Bible truths. This is shown by the fact that Paul and Silas subsequently “spoke the word of Jehovah to [the jailer] together with all those in his house.” (Acts 16:32) Salvation also involves obedience. Paul later showed this when he wrote that Jesus “became responsible for everlasting salvation to all those obeying him.”—Hebrews 5:9.
I don't think Christ is our Ransomer in the way Witnesses do, but here we will not criticize this belief. We are concerned no with how they understand the exact nature of faith, but with how they understand the formal relation of faith, works, and salvation.
They are right in saying that (some) knowledge of Christ's teaching is necessary for salvation. If we only knew he died for sins, what would it mean to put faith in Christ as Lord? Now what they say is accurate knowledge isn't quite right, and one might quibble with them over whether certain (correct) teachings of theirs are, in fact, essential for salvation. But that, again, does not concern us here.
As to their saying that salvation involves obedience, I see no reason to take them to be saying salvation is gained by faith plus obedience. 'Involved' is somewhat vauge, and could support that interpretation of what they are saying, but then again it is also consistent with what they say elsewhere (and more clearly, IMO) that obedience flows from saving faith, and hence is demonstrative of salvation. Hence, we find no proof that they teach against sola fide here.
September 8, 2002 Awake!, p. 27
How does a person know if he has that kind of faith? The Bible writer James answers: “I shall show you my faith by my works.” (James 2:18) Yes, faith produces actions, and they, in turn, show that we love God and are trying to please him.
Nothing here teaches that the works save us, but what is said is correct, namely, that faith produces good works, which are evidence of our aim to please God.
