I suppose it depends on how tightly one defines the Lutheran view of justification. If it means we are justified "by grace, through faith," and that we are not justified on account of our works, I don't think it's novel at all. We in the Orthodox Church believe that as well.
I've heard Lutherans use "salvation" as shorthand for "justification," and in that sense, we Orthodox tend to begin to back away and suggest one is not saved unless one is saved into a life that includes good works, though if pushed from the other direction and asked "is it because of your works that you are saved" we would return towards the Lutheran view and say "no."
So much of this stuff comes down to other things though, like the understanding of the human will, what it means to have a free versus a bound human will, and that gets into Christology and a lot of other matters where I think Lutherans do have a unique view. I would say novel, but I'd expect most of you would disagree on that point. In any event, I think you have to get pretty deep before the distinctions manifest themselves fully.
I suspect that most church bodies talk about justification and even by God's grace. It seems to me that the stinking point is how do works fit into the equation. It may be that it is the language folks use to talk about works that divides us. Lutherans tend to eschew the word "works," but we're OK with "fruit." Probably because Paul talks about "fruit of the Spirit" (note, singular fruit) and "works of the flesh." Jesus, in Matthew, can talk about our good works (τὰ καλὰ ἔργα) being like a lamp on a hill (5:16). "You will know them by their fruits" (7:16, 20; see also 12:33; 21:43).
Don’t worry about works. Justification by faith is bound to do good deeds because the person is good.
Once we try to measure whether deeds are good or not we usurp God’s primary role as judge.
Yes, that's one way of talking about works. They flow naturally from the lives of believes like good trees naturally produce good fruit.
Greek has two words that are often translated "good".
ἀγαθός is sort of the generic word for "good." It is not always in contrast to "evil," but generally refers to meeting some relatively high standard of quality or of worth and merit. The contrast would be to either failing to meet that high standard or setting a low standard that one is easily able to meet. Besides being translated, "good," it is also translated with "useful, beneficial, helpful." Homer used it of "brave" and "noble" heroes. Also of "virtuous" folks.
Granted, we will never reach the high standards that God has set; but we can reach standards set by society, e.g., driving the speed limit; or the standards set by our own moral code. Our confessions state that we can reach a level of civil righteousness. We can do good things.
καλός is the other word often translated "good." Originally, it carried a sense of "beautiful," then, "serving a good purpose," "that which is fitting." It is the word used in terms of "good fruit" or "good tree" (Mt 3:10; 7:17, 18, 19; 12:33); "good soil" or "good seed" (Mt 13:8, 23, 24, 27, 37, 38). It is used in "the good shepherd" (Jo 10;11, 14) and Jesus' "good works" (Jo 10;32, 33). This word is more about doing what comes naturally. It is variously translated with "beautiful, fine, useful, precious, excellent, pleasant, desirable, advantageous." We can certainly do many things that are useful and helpful to other people or self. We should certainly try to find things that are fitting or appropriate to do given the circumstances.
