No, you are the one engaging in semantics. You conclude that Luther and Chrysostom teach the same thing merely because they use the same phrase. You demonstrate no understanding of the different context and assumptions under which each uses the phrase.
The Joint Declaration on the Doctrine of Justification speaks nothing of the papacy. You must have another document in mind (of which you are likely misinterpreting).
No. Chrysostom does not completely exclude works. Here is are a few clear examples:
For instance, when commencing he spoke thus: "A man cannot receive anything of himself" John 3:27: then after adding a high expression, and saying, "He that comes from heaven is above all," he again brings down his discourse to what is lowly, and besides many other things says this, that "God gives not the Spirit by measure." Then he proceeds to say, "The Father loves the Son, and has given all things into His hand." And after that, knowing that great is the force of punishment, and that the many are not so much led by the promise of good things as by the threat of the terrible, he concludes his discourse with these words; "He that believes in the Son has everlasting life; but he that believes not the Son shall not see life; but the wrath of God abides on him." Here again he refers the account of punishment to the Father, for he says not "the wrath of the Son," (yet He is the Judge,) but sets over them the Father, desiring so the more to terrify them.
"Is it then enough," says one, "to believe in the Son, that one may have eternal life?" By no means. And hear Christ Himself declaring this, and saying, "Not every one that says unto Me, Lord, Lord, shall enter into the kingdom of heaven" Matthew 7:21; and the blasphemy against the Spirit is enough of itself to cast a man into hell. But why speak I of a portion of doctrine?
Though a man believe rightly on the Father, the Son, and the Holy Ghost, yet if he lead not a right life, his faith will avail nothing towards his salvation. Therefore when He says, "This is life eternal, that they may know You the only true God" John 17:3, let us not suppose that the (knowledge) spoken of is sufficient for our salvation;
we need besides this a most exact life and conversation. Since though he has said here, "He that believes in the Son has eternal life," and in the same place something even stronger, (for he weaves his discourse not of blessings only, but of their contraries also, speaking thus: "He that believes not the Son shall not see life, but the wrath of God abides on him"
yet not even from this do we assert that faith alone is sufficient to salvation. And the directions for living given in many places of the Gospels show this.
Therefore he did not say, "This by itself is eternal life," nor, "He that does but believe in the Son has eternal life," but by both expressions he declared this, that the thing does contain life, yet that if a right conversation follow not, there will follow a heavy punishment. And he did not say, "awaits him," but, "abides on him," that is, "shall never remove from him." For that you may not think that the "shall not see life," is a temporary death, but may believe that the punishment is continual, he has put this expression to show that it rests upon him continually. And this he has done, by these very words forcing them on to Christ. Therefore he gave not the admonition to them in particular, but made it universal, the manner which best might bring them over. For he did not say, "if you believe," and, "if you believe not," but made his speech general, so that his words might be free from suspicion. And this he has done yet more strongly than Christ. For Christ says, "He that believes not is condemned already," but John says, "shall not see life, but the wrath of God abides on him." With good cause; for it was a different thing for a man to speak of himself and for another to speak of him. They would have thought that Christ spoke often of these things from self-love, and that he was a boaster; but John was clear from all suspicion. And if at a later time, Christ also used stronger expressions, it was when they had begun to conceive an exalted opinion of Him.
CHURCH FATHERS: Homily 69 on Matthew (Chrysostom)
2. And see thou even herein His bounty; "As many as you shall find," says He, "bid to the marriage." For before this, as I said, they addressed themselves both to Jews and Greeks, tarrying for the most part in Judæa; but since they continued to lay plots against them, hear Paul interpreting this parable, and saying thus, "It was necessary that the word of God should first have been spoken to you, but since you judge yourselves unworthy, lo, we turn to the Gentiles."
Therefore Christ also says, "The wedding is ready, but they which were bidden were not worthy."
He knew this indeed even before, but that He might leave them no pretext of a shameless sort of contradiction, although He knew it, to them first He both came and sent, both stopping their mouths, and teaching us to fulfill all our parts, though no one should derive any profit.
Since then they were not worthy, go ye, says He, into the highways, and as many as you shall find, bid; both the common sort, and the outcasts.
For because He had said in every way, "The harlots and publicans shall inherit heaven;" and, "The first shall be last, and the last first;" He shows that justly do these things come to pass; which more than anything stung the Jews, and goaded them far more grievously than their overthrow, to see those from the Gentiles brought into their privileges, and into far greater than theirs.
Then in order that not even these should put confidence in their faith alone, He discourses unto them also concerning the judgment to be passed upon wicked actions; to them that have not yet believed, of coming unto Him by faith, and to them that have believed, of care with respect to their life. For the garment is life and practice.
And yet the calling was of grace; wherefore then does He take a strict account?
Because although to be called and to be cleansed was of grace, yet, when called and clothed in clean garments, to continue keeping them so, this is of the diligence of them that are called.
The being called was not of merit, but of grace. It was fit therefore to make a return for the grace, and not to show forth such great wickedness after the honor. "But I have not enjoyed," one may say, "so much advantage as the Jews." Nay, but you have enjoyed far greater benefits. For what things were being prepared for them throughout all their time, these you have received at once, not being worthy. Wherefore Paul also says, "And that the Gentiles might glorify God for His mercy." Romans 15:9 For what things were due to them, these you have received.
Wherefore also great is the punishment appointed for them that have been remiss. For as they did despite by not coming, so also thou by thus sitting down with a corrupt life. For to come in with filthy garments is this namely, to depart hence having one's life impure; wherefore also he was speechless.
Do you see how, although the fact was so manifest, He does not punish at once, until he himself, who has sinned, has passed the sentence? For by having nothing to reply he condemned himself, and so is taken away to the unutterable torments.
For do not now, on hearing of darkness, suppose he is punished by this, by sending into a place where there is no light only, but where "there is" also "weeping and gnashing of teeth." Matthew 22:13 And this He says, indicating the intolerable pains.
Hear ye, as many as having partaken of the mysteries, and having been present at the marriage, clothe your souls with filthy deeds. Hear whence you were called.
From the highway. Being what? Lame and halt in soul, which is a much more grievous thing than the mutilation of the body. Reverence the love of Him, who called you, and let no one continue to have filthy garments, but let each of you busy himself about the clothing of your soul.
Hear, you women; hear, you men; we need not these garments that are bespangled with gold, that adorn our outward parts, but those others, that adorn the inward. Whilst we have these former, it is difficult to put on those latter. It is not possible at the same time to deck both soul and body. It is not possible at the same time both to serve mammon, and to obey Christ as we ought.
Let us put off us therefore this grievous tyranny. For neither if any one were to adorn your house by hanging it with golden curtains, and were to make you sit there in rags, naked, would you endure it with meekness. But lo, now you do this to yourself, decking the house of your soul, I mean the body, with curtains beyond number, but leaving the soul itself to sit in rags. Do you not know that the king ought to be adorned more than the city? So therefore while for the city hangings are prepared of linen, for the king there is a purple robe and a diadem. Even so do thou wrap the body with a much meaner dress, but the mind do thou clothe in purple, and put a crown on it, and set it on a high and conspicuous chariot. For now you are doing the opposite, decking the city in various ways, but suffering the king, the mind, to be dragged bound after the brute passions.
Do you not remember, that you are bidden to a marriage, and to God's marriage? Do you not consider how the soul that is bidden ought to enter into those chambers, clad, and decked with fringes of gold?