Faith as the Beginning, Foundation, and Root of Salvation: The Council of Trent’s Decree on Justification

The Council of Trent (1545–1563), convened to address the theological challenges of the Protestant Reformation and to reform Catholic practices, stands as a pivotal moment in defining the Catholic understanding of salvation. In its Sixth Session (January 13, 1547), the Council issued the Decree on Justification, which articulates the role of faith in the process of achieving eternal life with God. Central to this decree is the assertion that faith is the initium humanae salutis (beginning of human salvation), the fundamentum (foundation), and the radix (root) of all justification. These three terms—initium, fundamentum, and radix—together encapsulate the Catholic view of faith as the essential starting point, structural basis, and sustaining source of salvation, while emphasizing that faith must cooperate with grace, good works, and the sacraments. This essay explores the meaning of these terms, their interconnected roles in Catholic soteriology, and their significance in rejecting the Protestant doctrine of justification by faith alone.

The first term, initium, establishes faith as the beginning of human salvation. In Chapter VIII of the Decree on Justification, the Council declares: “We are therefore said to be justified by faith, because faith is the beginning of human salvation, the foundation and root of all justification, without which it is impossible to please God” (Canons and Decrees of the Council of Trent, trans. H.J. Schroeder). Initium signifies that faith is the initial response to God’s prevenient grace, the moment when an individual accepts divine revelation and trusts in Christ’s redemptive sacrifice. This act of belief marks the entry into the process of justification, the state of being made righteous before God. Unlike the Protestant view, which holds that faith alone justifies, the Council teaches that faith is the starting point, not the entirety, of salvation. For example, through faith, a person may receive the sacrament of baptism, which Trent (Session 5, 1546) affirms as the instrumental cause of justification, cleansing original sin and initiating a lifelong journey toward God. Thus, initium underscores faith’s indispensable role as the gateway to divine grace, without which no further progress toward salvation is possible.

Building on this beginning, the Council describes faith as the fundamentum, or foundation, of justification. The term fundamentum conveys that faith is the structural bedrock upon which the edifice of salvation is constructed. Just as a building requires a solid foundation to stand, justification depends on faith to support the virtues of hope and charity, the performance of good works, and participation in the sacramental life of the Church. The Council emphasizes that faith is not a passive assent but an active disposition that enables believers to cooperate with God’s grace. For instance, Chapter VI of the Decree explains that justification involves not only the remission of sins but also sanctification, whereby the believer is renewed inwardly through faith-inspired acts of love and obedience. By declaring faith the foundation, Trent counters the Protestant notion that faith alone suffices for salvation, asserting instead that it undergirds a dynamic process requiring ongoing cooperation. Canon 9 of the Sixth Session reinforces this, anathematizing the claim that “by faith alone the impious is justified” without the need for works or sacraments. Thus, fundamentum highlights faith’s role as the stable base that supports the entire structure of a justified life.

Finally, the term radix, or root, portrays faith as the sustaining source of justification, nourishing and anchoring the believer’s spiritual growth. A root not only stabilizes a plant but also draws nutrients to foster its development; similarly, faith sustains the process of salvation by fostering a living relationship with God that produces good works and charity. The Council draws on biblical imagery, such as Galatians 5:6, which speaks of “faith working through love,” to illustrate that faith is the root from which virtuous actions spring. Chapter VII of the Decree clarifies that justification is a progressive sanctification, where faith, enlivened by charity, enables believers to “increase in that justice which they have received through the grace of Christ” and to “bear fruit worthy of eternal life.” This organic metaphor underscores that faith is not a one-time act but a continuous, vital force that must remain active through prayer, sacramental participation (e.g., penance, Eucharist), and moral living. By calling faith the radix, Trent emphasizes its role in grounding and sustaining the believer’s journey toward salvation, rejecting the Protestant view that faith alone, without growth in holiness, is sufficient.

The interplay of initium, fundamentum, and radix reveals the Council of Trent’s holistic vision of justification, which integrates faith with grace, works, and the Church’s sacraments. These terms collectively affirm that faith is essential but not solitary; it initiates, supports, and sustains salvation but requires cooperation with God’s grace through active love and obedience. This teaching directly refutes the Protestant doctrine of sola fide, which the Council saw as undermining the necessity of good works and the Church’s role in mediating grace. For example, Canon 24 of the Sixth Session declares that good works are not merely fruits of justification but also contribute to its increase, ensuring that believers “may be able to fulfill the divine law” and merit eternal life. By framing faith as the beginning, foundation, and root, Trent presents a dynamic process where faith lays the groundwork for a life of sanctification, culminating in union with God.

The significance of this doctrine extends beyond theology, shaping the Catholic response to the Reformation and reinforcing the Church’s authority. The Council’s emphasis on faith’s cooperative role upheld the importance of the sacraments, the clergy, and the Church’s tradition, which Protestants had challenged. By grounding its teaching in Scripture (e.g., Hebrews 11:6, “Without faith it is impossible to please God”) and apostolic tradition (Session 4, 1546), Trent reaffirmed the Catholic belief that salvation is a communal and sacramental journey, not an individual assurance based solely on faith. The terms initium, fundamentum, and radix thus encapsulate a theology that balances divine grace with human responsibility, offering a robust defense of Catholic soteriology in a time of crisis.

In conclusion, the Council of Trent’s Decree on Justification defines faith as the initium, fundamentum, and radix of human salvation, articulating a vision of justification that integrates faith with works, charity, and the sacraments. As the beginning, faith opens the door to God’s grace; as the foundation, it supports the structure of a sanctified life; and as the root, it nourishes ongoing growth in holiness. Together, these terms reject the Protestant doctrine of sola fide, affirming that salvation is a cooperative process rooted in faith but fulfilled through a life of active love and obedience. This teaching remains a cornerstone of Catholic theology, reflecting the Church’s commitment to a faith that is both foundational and fruitful, guiding believers toward eternal life.

Source: The essay draws on the Canons and Decrees of the Council of Trent (trans. H.J. Schroeder), the Latin text of the Concilium Tridentinum (Session VI, Decree on Justification), and Catholic theological sources for accuracy.