in his good endeavors, he must at least do as much as is still in his
power to do, and believe that God for Jesus' sake will assist him to
become perfect, if not in this life, then, at any rate, in the life to
come. He cannot avoid sin altogether, but he can avoid sin to a certain
extent; he can at least lead an outwardly decent life. That is worth
something, that is "meritorious." He may not feel a very deep contrition
over his wrong-doings, but he can feel at least an attrition, that is, a
little sorrow, or he can wish that he might feel sorry. That is worth
something; that is "meritorious." He cannot love God with all his heart
and all his soul, and all his strength, but he can love Him some. That
is worth something; that is "meritorious." Accordingly, when the rich
young man asked the Lord what he must do to gain heaven, the Lord did
not say, "Believe in Me, Accept Me for your personal Savior, Have faith
in Me," but He said: "If thou wilt enter into life, keep the
commandments." Paul, likewise teaches that faith and love must cooperate
in man, for "faith worketh by love." Therefore, "faith in love and love
in faith justify," but not faith alone. Faith without works is dead and
cannot justify. A live faith is a faith that has works to show as its
credentials that it is real faith. Hence, faith alone does not justify,
but faith and works. Love is the fulfilment of the Law; faith works by
love, hence, by the fulfilment of the Law. Therefore, faith alone does
not justify, but faith plus the fulfilment of the Law. In endless
variations Catholic writers thus seek to upset with Scripture Luther's
teaching that man is justified by faith in Christ alone, and that all
the righteousness which a sinner can present before God without fear
that it will be rejected is a borrowed righteousness, not his own
work-righteousness.

We might express a just surprise that Catholics should be offended at
the doctrine that the righteousness of Christ is imputed, that is,