Valentine Obienyem

The opening words of the second reading struck me with unusual force. The text declares: “Brethren: since we are justified by faith, we have peace with God through our Lord Jesus Christ.” (Romans 5:1).

Few statements in Christian theology are as dense and as historically controversial as this brief declaration of the Apostle Paul. In its simplicity, it carries enormous theological weight. It raises perennial questions about the nature of faith, the meaning of justification, and the role of human effort in salvation. For centuries, theologians have wrestled with its implications, particularly during the disputes of the Reformation when the interpretation of justification by faith became a defining issue between traditions. The statement therefore cannot be read lightly; it invites reflection on the mystery of how humanity is reconciled with God.

Yet before dwelling deeply on that theological question, it is helpful to reflect on the sermon delivered today by Fr. Maximus Okonkwo, which provided a rich spiritual context for understanding the scriptural readings of the day – the gospel which was unusually long. It narrated the profound encounter between Jesus and the Samaritan woman at Jacob’s well (John 4:1–42). Fr. Maximus observed that the narrative is not merely a historical conversation but a carefully unfolding drama of conversion and revelation. In the story, one can see the gradual steps by which the Samaritan woman comes to recognise the identity of Christ, and the deliberate manner in which Jesus reveals Himself.

Fr. noted that this pattern resembles another famous episode in the Gospel tradition – the encounter of Jesus with the two disciples on the road to Emmaus (Luke 24:13–35). In both narratives, recognition does not occur immediately. Rather, it unfolds progressively. Jesus first engages the individuals in ordinary conversation; then He challenges their assumptions, opens their understanding, and finally reveals Himself fully. In this gradual process lies a profound lesson: conversion is often a journey rather than a sudden event.

Fr. Maximus focused particularly on the spiritual disposition of the Samaritan woman. Despite her troubled past and moral failures, she possessed a deep interior hunger for God. According to Fr., this hunger is the beginning of every authentic spiritual journey. He emphasised that every soul that truly understands its mission on earth must develop this same longing for God. In illustrating this point, he invoked the famous words of St. Augustine from the “Confessions”:“You have made us for yourself, O Lord, and our hearts are restless until they rest in you.” Augustine’s insight captures the existential dimension of the Christian faith: the human heart is fundamentally oriented toward God, even when it wanders in sin or confusion. The restlessness that characterises human life is, in many ways, a sign of this deeper longing.

Another striking aspect of the Gospel narrative, as Fr. pointed out, is the transformation that occurs once the Samaritan woman recognises Jesus as the Messiah. The moment of recognition becomes the moment of mission. Immediately after her encounter with Christ, she leaves her water jar and runs to the town, proclaiming to others: “Come and see a man who told me everything I have ever done. Could he be the Christ?” (John 4:29)

In that instant, she moves from being a seeker to becoming an evangeliser. Her personal experience of Christ becomes a testimony that draws others toward Him. Fr. used this example to emphasise a central principle of Christian life: genuine encounter with Christ naturally leads to witness. One who has truly encountered the living God cannot remain silent.

Fr. Maximus also reflected on the striking detail that Jesus asked the woman for water. At first glance, it appears as a simple human request: Jesus, tired from His journey, asks for something to drink. Yet Fr. interpreted this request symbolically. The thirst of Jesus mirrors the deeper thirst of Christ for humanity. Just as He asks the woman for water, He also longs for our response, our openness, and our love.

At this point, Fr. introduced an interesting biological analogy to illustrate the point. He referred to the concept of hydrotropism – the natural process by which the roots of a plant grow toward water because water is essential for the plant’s survival and nourishment. In nature, roots instinctively seek out water because it sustains life. Fr. then posed a powerful question: if plants instinctively seek the water that sustains them, what about human beings? Should we not also seek the source of our spiritual life? If trees stretch their roots toward water, then human beings must stretch their souls toward God.In this sense, Christ presents Himself as the true source of life. As He tells the Samaritan woman: “Whoever drinks of the water that I shall give him will never thirst again; the water that I shall give will become in him a spring of water welling up to eternal life.” (John 4:14) Thus the invitation of Christ is simple yet profound: come, drink, and live.

Fr. concluded his reflection by connecting Christ’s thirst for humanity to several parables that reveal the depth of God’s desire for His people. He referred to the parable of the lost sheep (Luke 15:4–7), the lost coin (Luke 15:8–10), and the prodigal son (Luke 15:11–32). In each of these stories, the central theme is the relentless love of God, a love that seeks out the lost, rejoices at their return, and never abandons them even when they wander far away.

These themes relates deeply with the spiritual meaning of the Lenten season. Lent is precisely the time when believers are invited to recognise their spiritual thirst and return to the source of living water. It is a season of reflection, repentance, and renewal. Like the Samaritan woman, we are called to recognise our need for Christ. Like the lost sheep, we are invited to allow ourselves to be found. And like the prodigal son, we are encouraged to return to the Father who waits with open arms.

While Fr. Maximus’ sermon illuminated the Samaritan woman’s journey toward Christ, it did not touch on a question long debated in theology: the relationship between faith and salvation. Many priests avoid reopening it, but for intellectual reflection, it is worth asking whether faith alone is sufficient or must be expressed through moral action. Having paused to reflect on the sermon, let us now return to the question: is justification by faith alone?

Justification by faith Alone?

This is the opening verse in today’s second reading. As I mentioned in the opening page, it is one major verse in the bible that has caused more than its own fair share of confusion.

At first glance, Paul’s words appear straightforward: reconciliation with God comes through faith in Christ. Yet, when interpreted in isolation, the verse has long generated confusion, suggesting that faith alone is sufficient for salvation, potentially minimizing the role of human conduct or moral action.

The historical consequences of this interpretation were dramatic. In the sixteenth century, Martin Luther, through his study of Paul’s letters, argued that justification comes entirely through faith, summarised in the Latin slogan “sola fide” (“faith alone.) Other Reformers, including Calvin and Zwingli, followed Luther’s lead, developing theological systems that emphasised salvation by faith without reliance on human works. Later Protestant leaders, such as John Wesley, continued to uphold the primacy of faith in justification.

This interpretation, however, provoked a major crisis in the Church. Critics feared that sola fide could encourage moral laxity or the belief that good works were unnecessary. The Catholic Church responded decisively through reflection and formal deliberation, most notably at the Council of Trent (1545–1563). The council affirmed that salvation begins with God’s grace and is received through faith, but it rejected the idea that faith could exist apart from transformation of life. Justification, according to the council, involves both the interior renewal of the soul and the outward expression of love through good works. Good works, while not the cause of salvation, are the natural fruit of a living faith.

This balanced interpretation also becomes clear when Paul’s teaching is read in conjunction with the Epistle of James the Just: “Faith by itself, if it has no works, is dead.” (James 2:17)
“You see that a person is justified by works and not by faith alone.” (James 2:24) Even reason itself supports this integration of faith and works. One does not need the Epistle of James to recognise that authentic belief manifests in action. A faith that leaves the believer unchanged in conduct, ethics, or love would be incomplete. This harmony of reason and faith underscores the depth of the Church’s teaching: authentic faith both receives divine grace and produces moral transformation.

The Catholic Church, as the historical custodian of Scripture, is entrusted with its authentic interpretation. However, other churches that share apostolicity with the Catholic Church, such as the Eastern Orthodox Church, can legitimately claim to be co-custodians of the sacred tradition. Orthodox theology similarly affirms that salvation involves a transformative cooperation with divine grace, often expressed in the process of “theosis”, in which faith and works are inseparable in the believer’s journey.

Great theologians have reinforced the Catholic understanding. Thomas Aquinas wrote that “faith without charity is not sufficient for salvation,” while Augustine of Hippo emphasised that God “created us without us, but will not justify us without us,” highlighting the necessity of human cooperation with grace through moral action.

For students of Christian Religious Knowledge (CRK), topics such as “Justification by Faith” and “Justification by Works” are familiar. The Catholic interpretation resolves the tension: faith is the root of justification, and good works are its fruit. Interpreted within the full witness of Scripture and the authoritative teaching of the Church, the relationship between faith, reason, and moral action is coherent and complete.