Early Christian Views of Righteousness

Clement of Rome, First Epistle to the Corinthians Direct teaching

...ore, were highly honored and made great, not for their own sake, or for their own works, or for the righteousness they accomplished, but through the operation of His will. And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works we have accomplished in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all people; to whom be glory forever and ever. Amen.

Justin Martyr, Dialogue with Trypho Direct teaching

...f Abraham through similar faith. For as he believed the voice of God and it was credited to him for righteousness, in the same way we, having believed God’s voice spoken by the apostles of Christ and shared with us by the prophets, have renounced even to death all the things of the world. Accordingly, He promises to him a nation of similar faith, God-fearing, righteous, and delighting the Father; but it is not you, 'in whom there is no faith.'"

Irenaeus, Against Heresies: Book IV Direct teaching

...rks of the law or by hearing with faith? Just as Abraham believed God, and it was counted to him as righteousness. Know therefore, that those who are of faith are the children of Abraham. The Scripture, foreseeing that God would justify the heathen through faith, announced beforehand to Abraham that in him all nations would be blessed. So then those who are of faith are blessed with faithful Abraham.” For these reasons, the apostle declared that this man was not only the prophet of faith but also the father of those who believe in Jesus Christ among the Gentiles, because his faith and ours are the same: he believed in future things as if they were already accomplished, because of the promise of God; and similarly, we also, because of the promise of God, see through faith that inheritance stored up for us in the future kingdom.

Tertullian, Against Marcion Direct teaching

...d of whose faith, if not Abraham's? For since Abraham believed God, and it was accounted to him for righteousness, Galatians 3:6, and since for that reason he deserved to be called the father of many nations, while we, who are even more like him in believing in God, are thereby justified as Abraham was, and thereby also obtain life, since the just lives by his faith, it therefore happens that, as in the previous passage he called us sons of Abraham, since he is in faith our common father, so here also he named us children of faith. For it was owing to his faith that it was promised that Abraham should be the father of many nations. As to the fact itself of his calling off faith from circumcision, did he not seek by that to make us the children of Abraham, who had believed before his circumcision in the flesh? In short, faith in one of two gods cannot possibly admit us to the divine arrangement of the other, so that it should impute righteousness to those who believe in him, and make the just live through him, and declare the Gentiles to be his children through faith. Such a divine arrangement as this belongs wholly to Him through whose appointment it was already made known by th

Clement of Alexandria, The Stromata (Miscellanies) Supporting witness

And to Abraham, on believing, righteousness was reckoned.

Clement of Alexandria, The Stromata (Miscellanies) Supporting witness

And if to Abraham on his believing it was counted for righteousness;

Irenaeus, Against Heresies: Book IV Supporting witness

wherefore it was accounted to him by the Lord for righteousness.

Clement of Rome, Connection to Genesis 15:6 Supporting witness

And Abram believed God, and it was counted to him for righteousness.

Romans 4:5 Direct teaching

And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness,

Romans 4:3 Direct teaching

For what does the Scripture say? “Abraham believed God, and it was counted to him as righteousness.”

Galatians 3:6 Direct teaching

just as Abraham “believed God, and it was counted to him as righteousness”?

Genesis 15:6 Direct teaching

And he believed in the LORD; and he counted it to him for righteousness.

Archelaus, Disputation with Manes Direct teaching

...time, and many are still perishing. I mean those who have not chosen to give themselves to works of righteousness. But only those who have received Him, and who still receive Him, have obtained power to become the sons of God. For the evangelist did not say that all have obtained that power. But on the other hand, he also did not set any limit on the time. This is what he says: "As many as received Him." Moreover, from the creation of the world He has always been with righteous people, and He has never stopped requiring their blood from the hands of the wicked, from the blood of righteous Abel to the blood of Zacharias. And from where, then, did righteous Abel and all those worthy people after him, who are counted among the righteous, get their righteousness, when there was not yet any law of Moses, and when the prophets had not yet arisen and carried out the work of prophecy? Were they not made righteous because they fulfilled the law, each one showing the work of the law written in their hearts, while their conscience also bore witness? For when a man who does not have the law does by nature the things contained in the law, he, though not having the law, is a law to himself. A

Origen, Commentary on Matthew Direct teaching

...y of being cast outside. For it is not our nature that causes evil in us, but voluntary choice that works evil. And in the same way, our nature is not the cause of righteousness, as though it could not admit unrighteousness. Rather, it is the principle we have admitted that makes men righteous. For you never see the kinds of things in the water changing from bad kinds of fish into good, or from the better kind to the worse. But among men you can always see either the righteous or the evil moving from wickedness to virtue, or turning back from progress toward virtue into the flood of wickedness. Therefore, in Ezekiel, about the man who turns away from unrighteousness to keeping the divine commandments, it is written: "But if the wicked man turn away from all his wickednesses which he has done," and so on, down to the words, "that he turn from his wicked way and live," Ezekiel 18:20-23. But about the man who returns from progress toward virtue to the flood of wickedness, it says, "But in the case of the righteous man turning away from his righteousness and committing iniquity," and so on, down to the words, "in his sins which he has sinned in them shall he die," Ezekiel 18:24. Let

Tertullian, On the Resurrection of the Flesh Direct teaching

...r mortal body, that you should obey it," and that you should yield your members as instruments of unrighteousness to sin. But "yield yourselves to God, as those that are alive from the dead"—not simply alive, but as alive from the dead—"and your members as instruments of righteousness." And again: "As you have yielded your members servants of uncleanness, and of iniquity to iniquity, even so now yield your members servants of righteousness to holiness. For while you were the servants of sin, you were free from righteousness. What fruit did you have then in those things of which you are now ashamed? For the end of those things is death. But now, being made free from sin, and become servants to God, you have your fruit to holiness, and the end everlasting life. For the wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord." Thus throughout this whole series of passages, while he withdraws our members from unrighteousness and sin, and applies them to righteousness and holiness, and transfers the same from the wages of death to the gift of eternal life, he undoubtedly promises to the flesh the recompense of salvation. Now it would not at all have b

Clement of Alexandria, Exhortation to the Heathen Direct teaching

...but speaks rationally and teaches with love, they persecute. And while he invites them to cultivate righteousness, they try inhumanly to kill him. They neither welcome the grace that comes from above nor fear the penalty. For they do not believe God or understand His power, whose love for mankind is beyond words, and whose hatred of evil is inconceivable. His anger increases punishment against sin. His love bestows blessings on repentance. It is the greatest misery to be deprived of the help that comes from God. So this blindness of eyes and dullness of hearing are more grievous than other blows from the evil one. The one takes away heavenly sight, and the other robs them of divine instruction. But you, maimed in regard to the truth, blind in mind, and deaf in understanding, are not grieved, are not pained, and have had no desire to see heaven and the Maker of heaven. Nor, by setting your choice on salvation, have you sought to hear the Creator of the universe and learn from Him. For no hindrance stands in the way of the one who is set on the knowledge of God. Neither childlessness, nor poverty, nor obscurity, nor want can hinder the person who eagerly strives after the knowledg

Apostolic Constitutions, Apostolic Constitutions Direct teaching

...not know that we ought to avoid association with offenders, not in speech, but in actions. For “the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.” Ezekiel 18:20. And again: “If a land sins against me by trespassing grievously, and I stretch out my hand upon it, and break the staff of bread upon it, and send famine upon it, and destroy man and beast in it, though these three men, Noah, Job, and Daniel, were in the midst of it, they shall only save their own souls by their righteousness, says the Lord God.” Ezekiel 14:13-14. Scripture most clearly shows that a righteous man who associates with a wicked man does not perish with him. For in the present world the righteous and the wicked are mixed together in the common affairs of life, but not in holy communion. In this, the friends and favorites of God are guilty of no sin. For they only imitate their Father who is in heaven, who makes His sun rise on the righteous and unrighteous, and sends His rain on the evil and on the good. Matthew 5:45. And the righteous man undergoes no peril on this account. For those who conquer and those who are conquered are in the same place of run

Gregory Thaumaturgus, Oration to Origen Direct teaching

...le of it, if perhaps we were able to receive it. He also compelled us, if I may say so, to practice righteousness on the basis of the soul's own personal action. He persuaded us to study this by drawing us away from the busy anxieties of life, and from the turmoil of the forum, and by lifting us up to the nobler calling of looking into ourselves and truly dealing with the things that concern us. Now some of the ancient philosophers have also said that this is to practice righteousness, and that this is the true righteousness. I think they described it as the soul's personal action. They also said that this is more profitable for blessedness, both for the men themselves and for those who are with them, if indeed it belongs to this virtue to repay according to what is deserved and to assign to each his own. For what else could be thought so proper to the soul? Or what could be so worthy of it as caring for itself, not looking outward, not busying itself with matters that belong to others, or, to speak briefly, not doing the worst injustice to itself, but turning its attention inward upon itself, rendering its own due to itself, and in that way acting righteously? Therefore, he imp

Apostolic Constitutions, Apostolic Constitutions Direct teaching

...be upon him." Yet they will ask you, "Why? Does not the son bear the iniquity of the father; or his righteousness, having exercised righteousness and mercy himself?" And you shall say to them, "The soul that sins, it shall die. The son shall not bear the iniquity of the father, and the father shall not bear the iniquity of the son. The righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him." And a little after he says: "When the righteous turns away from his righteousness, and commits iniquity, all his righteousness, because of all his wickedness which he has committed, shall not be mentioned to him. In his iniquity which he has committed, and in his sin which he has sinned, in them shall he die." And a little after he adds: "When the wicked turns away from his wickedness which he has committed, and does judgment and justice, he has preserved his soul. He has turned away from all his ungodliness which he has done. He shall surely live. He shall not die." And afterward: "I will judge every one of you according to his ways, O house of Israel, says the Lord God."

Archelaus, Disputation with Manes Direct teaching

...t is a good thing for those who are able to do it. But at the same time, to use riches for works of righteousness and mercy is as acceptable as if one were to give up everything at once. Again, as to the claim that the Sabbath has been abolished, we deny that He plainly abolished it, for He Himself was also Lord of the Sabbath. And the law's relation to the Sabbath was like the servant who has charge of the bridegroom's chamber. He prepares it carefully and does not allow it to be disturbed or touched by any stranger, but keeps it whole until the bridegroom arrives. Then, when he has come, it may be used as he pleases, or as it is granted to those whom he has invited to enter with him. And the Lord Jesus Christ Himself testified to what we say when He said with His heavenly voice, "Can you make the children of the bride-chamber fast so long as the bridegroom is with them?" Again, He did not actually reject circumcision. Rather, we should say that He took into Himself, and in our place, the reason for circumcision. He relieved us by what He Himself endured, and did not allow us to suffer pain for no purpose. For what profit can there be for a man in circumcising himself if he sti

Archelaus, Disputation with Manes Direct teaching

...you brought together all your disciples and warned them not to commit any transgression or do any unrighteousness, every one of them might still pass by the law of judgment. And certainly, whoever wills may keep the commandments. And whoever despises them, and turns aside to what is contrary to them, will still, without doubt, have to face this law of judgment. For this reason also, certain of the angels refused to submit themselves to God's commandment, and resisted His will. One of them indeed fell like a flash of lightning upon the earth, while others, harassed by the dragon, sought their felicity in intercourse with the daughters of men, and so brought on themselves the deserved sentence of the punishment of eternal fire. And that angel who was cast down to earth, finding no further entrance into any of the regions of heaven, now flaunts about among men, deceiving them and luring them to become transgressors like himself. Even to this day he is an adversary to the commandments of God. However, the example of his fall and ruin will not be followed by all, since each person is given freedom of will. For this reason also he has received the name of devil, because he passed over

Hermas, The Shepherd (Pastor) Direct teaching

“Now listen,” he said, “about faith. There are two angels with a person. One is of righteousness, and the other is of iniquity.” And I said to him, “How, sir, am I to know their powers, since both angels live with me?” “Listen,” he said, “and understand them. The angel of righteousness is gentle and modest, meek and peaceful. Therefore, when he rises into your heart, he immediately speaks to you about righteousness, purity, chastity, contentment, and every righteous deed and glorious virtue. When all these rise into your heart, know that the angel of righteousness is with you. These are the deeds of the angel of righteousness. Trust him, then, and his works. “Now look at the works of the angel of iniquity. First, he is angry, bitter, and foolish, and his works are evil and destroy the servants of God. So when he rises into your heart, know him by his works.” And I said to him, “How, sir, I will recognize him, I do not know.” “Listen and understand,” he said. “When anger comes on you, or harshness, know that he is in you. You will also know this is the case when you are attacked by a desire for many dealings, and for the richest delicacies, and drunken feasting, and various luxuries

Apostolic Constitutions, Apostolic Constitutions Direct teaching

...od who entrusted this duty to him will examine his accounts. Distribute to all who are in need with righteousness, and use for yourselves the things that belong to the Lord, but do not misuse them. Eat from them, but do not eat them all up by yourselves. Share with those who are in need, and in this way show yourselves blameless before God. For if you consume them by yourselves, God will rebuke you, as He says to such greedy people who devour everything alone, "You eat the milk and clothe yourselves with the wool," Ezekiel 34:3, and in another place, "Must you alone live upon the earth?" Isaiah 5:8 Because of this, you are commanded in the law, "You shall love your neighbor as yourself." Leviticus 19:18 Now we say these things, not as if you may not share in the fruits of your labors. For it is written, "You shall not muzzle the mouth of the ox that treads out the grain," Deuteronomy 25:4; 1 Corinthians 9:9. But you should do it with moderation and righteousness. Therefore, just as the ox that works on the threshing floor without a muzzle does eat, but does not eat it all up, so you who labor on the threshing floor, that is, in the Church of God, should eat from the Church. This

Cyprian, Epistles Direct teaching

...t, I have finished my course, I have kept the faith. From now on there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me on that day; and not to me only, but also to all those who love His appearing." 2 Timothy 4:6-8. This fight, therefore, foretold long ago by the prophets, begun by the Lord, and carried on by the apostles, Mappalicus promised again to the proconsul in his own name and in the name of his companions. Nor did his faithful voice fail in what it promised. He showed the fight to which he had pledged himself, and he received the reward he deserved. I not only beg but also urge the rest of you that you all should follow that martyr, now most blessed, and the other sharers in that struggle—soldiers and comrades, steadfast in faith, patient in suffering, victorious in tortures. Then those who are joined together both by the bond of confession and by the keeping of a dungeon may also be joined together in the completion of their courage and in a heavenly crown. Then by your joy you may dry the tears of our Mother, the Church, who mourns over the ruin and death of very many. And you may strengthen, by the urging of your example

Origen, Commentary on John Direct teaching

...f righteousness and judgment that he falls short in no point of absolute righteousness and absolute justice, just as no painter of a picture can give to the image all the qualities of the original. I think this is why David says, “Before You no living being shall be justified.” He does not say, “no man,” or “no angel,” but “no living being,” since even if any being shares in life and has completely put off mortality, even then it cannot be justified when compared with You, who are, so to speak, Life itself. Nor is it possible that one who shares in life and is therefore called living should become life itself, or that one who shares in righteousness and is therefore called righteous should become equal to righteousness itself. Now it belongs to the Word of God not only to judge in righteousness, but also to make war in righteousness, so that by making war on His enemies through reason and righteousness, and by destroying what is irrational and wicked, He may dwell in the soul of the one who, for his salvation, has, so to speak, become captive to Christ, and may justify that soul and cast out from her all adversaries. We will, however, gain a better understanding of this war that

Irenaeus, Against Heresies: Book II Direct teaching

...ld also be the descent of the Savior [to this world]. If, on the other hand, it is because of their righteousness [that they attain such a place of rest], then it is no longer because they are souls but because they are righteous. But if souls would have perished unless they were righteous, then righteousness must have the power to save the bodies also [that these souls inhabited]; for why should it not save them, since they, too, participated in righteousness? For if nature and substance are the means of salvation, then all souls will be saved; but if righteousness and faith, why should these not save those bodies which, just like the souls, will enter into immortality? For righteousness would appear, in such matters, either powerless or unjust if it saves some substances through participating in it, but not others.

Tertullian, Against Marcion Direct teaching

...ee that not the death of the soul is meant, but that of the body—"but the spirit is life because of righteousness," Romans 8:10, it follows that this life accrues to that which incurred death because of sin, that is, as we have just seen, the body. Now the body is restored only to him who had lost it, so that the resurrection of the dead implies the resurrection of their bodies. He accordingly adds, "He that raised up Christ from the dead shall also quicken your mortal bodies," Romans 8:11. In these words he both affirmed the resurrection of the flesh, without which nothing can rightly be called body, nor can anything properly be regarded as mortal, and proved the bodily substance of Christ. For our own mortal bodies will be quickened in precisely the same way as He was raised, and that was in no other way than in the body. I have here a very wide gulf of expunged Scripture to leap across. However, I land on the place where the apostle bears record of Israel that "they have a zeal of God"—their own God, of course—"but not according to knowledge." For he says, "being ignorant of the righteousness of God, and going about to establish their own righteousness, they have not submitte

Origen, Commentary on John Direct teaching

...mpare these two so as to find the difference between them. Now it says in Psalm 44, "You have loved righteousness and hated iniquity, therefore You are anointed above Your fellows." His loving righteousness and hating iniquity were thus added claims in Him. His anointing was not at the same time as His being, nor was it inherited by Him from the first. Anointing is a symbol of entering kingship, and sometimes also priesthood. Must we therefore conclude that the kingship of the Son of God was not inherited and was not congenital to Him? But how is it conceivable that the First-born of all creation was not a king, and became a king afterward because He loved righteousness, when He Himself was righteousness? We cannot fail to see that He is Christ as a man, in respect of His soul, which was human and liable to be troubled and sore vexed. But He is understood as king in respect of the divine in Him. I find support for this in Psalm 72, which says, "Give the king Your judgment, O God, and Your righteousness to the king's Son, to judge Your people in righteousness and Your poor in judgment." This Psalm, though addressed to Solomon, is clearly a prophecy of Christ. It is worth asking t

Tertullian, Against Marcion Direct teaching

for therein is the righteousness of God revealed from faith to faith, Romans 1:16-17 he undoubtedly ascribes both the gospel and salvation to Him whom (in accordance with our heretic's own distinction) I have called the just God, not the good one.

Origen, Commentary on John Supporting witness

But from that righteousness is formed the righteousness which is in each individual, so that there are in the saved many righteousnesses, whence also it is written, For the Lord is righteous, and He loved righteousnesses.

Tertullian, On the Resurrection of the Flesh Direct teaching

By the righteousness of God, he means that judgment which we shall have to undergo as the recompense of our deeds.

Origen, Commentary on John Direct teaching

John 7:18 He is a righteous and holy Lord, Revelation 16:5, 7 and His judgments are in righteousness, and being righteous, He orders all things righteously.

Lactantius, The Divine Institutes Direct teaching

and the same necessity follows the righteous which attacked the Author of righteousness Himself.

Origen, Against Celsus Supporting witness

but being Himself righteousness, He is partaken of by the righteous.

Hippolytus, Against Plato Direct teaching

For all, the righteous and the unrighteous alike, will be brought before God the Word. For the Father has committed all judgment to Him. And in fulfillment of the Father's counsel, He comes as Judge, whom we call Christ. For it is not Minos and Rhadamanthys who are to judge the world, as you imagine, O Greeks, but He whom God the Father has glorified. We have spoken elsewhere about Him more particularly, for the profit of those who seek the truth. He, in carrying out the Father's righteous judgment for all, assigns to each what is righteous according to his works. And while standing before His judgment, all, both men and angels and demons, will speak with one voice, saying, "Righteous is Your judgment." And the justification of this voice will be seen in the awarding to each of what is just. For to those who have done well, eternal bliss will be assigned righteously. And to the lovers of iniquity, eternal punishment will be given. And the fire that is unquenchable and without end awaits these latter, and a certain fiery worm that does not die, and does not waste the body, but continues bursting forth from the body with unending pain. No sleep will give them rest. No night will soot

Lactantius, The Divine Institutes Supporting witness

...o do the kinds of things he described. Now I see that a greater task is required of me: to show why God wanted to hide justice under the appearance of foolishness and to take it out of the sight of men. But first I must reply to Furius, since Laelius did not answer him well enough. Although Laelius was called a wise man, he could not defend true justice, because he did not possess the source and fountain of justice. But this defense is easier for us. By the kindness of Heaven, this justice is familiar and well known to us, and we know it not only in name, but in reality. Plato and Aristotle honestly wanted to defend justice, and they might have accomplished something if their good efforts, their eloquence, and the strength of their minds had also been helped by the knowledge of divine things. So their work, being empty and useless, was neglected. They also could not persuade anyone to live according to their teaching, because that system had no foundation from heaven. But our work must be more certain, since we are taught by God. For they described justice in words and drew a picture of it when it was not seen, and they could not support their claims by examples that were actual