Theological Background to Sola Fida

Sola Fida: Lesson 6

Justification By Faith Alone

Justification by grace alone through faith alone on account of Christ’s imputed righteousness alone came to be embraced by and enshrined in the confessions of Lutheran and Reformed alike

Jesuit theologian Avery Dulles, for example, has observed that “justification is not a central category in contemporary Catholic dogmatics.” Less in the way of observation than assertion, Catholic theologian Hans Küng had already declared more bluntly that “justification is not the central dogma of Christianity.”

rectifying vs justifying

The most towering figure of the Reformation’s first generation, Martin Luther, was quite emphatic in his exclamation that justification was “the first and chief article” of Christian theology. His Wittenberg colleague Philipp Melanchthon was no less insistent that it was “the most important topic of Christian teaching.” John Calvin, unquestionably the most influential figure of the Reformation’s second generation, spoke similarly of justification being “the main hinge upon which religion turns.” For those accustomed to professing justification as Christianity’s “main hinge” or “chief article,” it might appear strange that the church of the Late Middle Ages confessed no single, dogmatically defined doctrine concerning the manner by which individuals are saved

Via Antiqua

Initiating the process by which one is saved, God freely bestows grace on the individual. Thus gifted, the individual is thereby empowered to cooperate with God’s grace. Finally, this meritorious cooperation, combined with and made possible by grace, is rewarded with eternal life.

For Aquinas and the via antiqua, the grace necessary in the process of justification was understood to be a quality created within or imparted to the individual. The gift that effects salvation, he concluded, is no acquired quality that an individual might then deem his own; it is the active presence of the Holy Spirit himself.

Via Moderna

According to the “modern” theologians, meritorious cooperation not only followed on and flowed from divine grace but was possible even without it. Indeed, it was such effort that was rewarded with God’s first bestowal of grace. Thus, this modern school of soteriology became identified with its proposition that “God will not deny grace to those who do what is in them.” Thus, at least in theory, God could justify sinners even without the bestowal of his grace and their subsequent cooperation. Further, and more worryingly, the opposite was also understood to be the case: being bound by no necessity, God might deny salvation even to those who cooperate with the grace he has provided.

The Nature of Justification

While the disagreements outlined above revolved around the manner in which justification takes place, there remained fundamental agreement on the nature of justification: it consisted of a real moral and ontological change in the individual

Sinner being made righteous in the process of justification. That is, the change understood to take place in the justified was not merely a declared change in status; sinners were accepted by God not simply because he reckoned them righteous. Rather, they were accepted because they had, in fact, to a sufficient degree, become righteous. A firm distinction between justification and sanctification remained unknown to the medieval theologians. It is this distinction especially, however, that has been called the “essential feature” of Reformation soteriology.

Luther’s Development

Luther would modify his theology in the course of his career and would regularly remark that his Reformation insights were not discovered all at once but developed slowly. As has been rightly noted, “Luther’s doctrine of justification was one thing in 1513 and became another by 1536.

Via Moderna: “the teachers correctly say that to a man who does what is in him God gives grace without fail.” In keeping with medieval theology more broadly, he consistently spoke of justification as a process of renewal by which one becomes righteous.

In these 1515–1516 lectures on Paul’s epistle to the Romans, he already rejected the modernist’s “doing what is in one” and insisted that the grace of God is received entirely passively. Emphasizing his debt to Augustine, he identified the “righteousness of God” as the cause of salvation and defined this righteousness not as God’s inherent righteousness but as that by which he justifies sinners by faith. That is, while the Romans lectures evidenced Luther’s break with the soteriology of the via moderna, this break simply brought him into line with the Augustinian emphases that had always prevailed in the via antiqua; it did not reveal anything like his mature doctrine of justification. A careful reading of these lectures and the manner in which they rely on Augustine supports just such a conclusion.

Again, like the medievals, Augustine thus viewed justification in sanative terms. It is certainly initiated and made possible by divine grace, but it is grace understood—once again, as by Augustine’s medieval heirs—as a healing substance imparted to man.

That he did not do so before 1518 is evident, for example, in his Hebrews lectures of that year. Still understanding cooperation with grace to be an essential aspect of justification, he explained that Christians are called righteous “not because they are, but because they have begun to be and should become people of this kind by making constant progress.

Phillip Melanchton’s Influence

If the following is accepted as a concise statement of the mature Reformation doctrine of justification—that one is justified by grace alone through faith alone on the basis of Christ’s imputed righteousness alone—it will become clear that this does not represent a Melanchthonian departure from Luther. Luther not only embraced just this confession but also did so in large part following Melanchthon’s early lead. But as late as 1518, he still conceived of grace as both “old” and “new” medieval theologians had, as an inherent quality or substance by which one is prepared to become righteous. Three years later, however, he entirely abandoned this traditional view, redefining grace simply as the “favor of God.”

The impetus for this sudden change almost certainly lay with the recently arrived Melanchthon, who from at least 1520 was making the case for understanding grace as God’s favor or good will. He did so perhaps most clearly in the same year that Luther first embraced this definition, in the first edition of his Loci Communes, where he wrote that “the word ‘grace’ does not mean some quality in us, but rather the very will of God, or the goodwill of God toward us.”

Reformation Theology: A Systematic Summary Melanchthon’s Influence on Luther’s Soteriology

During this same period, as he developed his mature understanding of faith, Luther was even more explicit about his debt to Melanchthon. Following the Vulgate rendering of Hebrews 11:1, where faith is defined as “the substance [substantia] of things hoped for” (KJV),42 Luther, in harmony with the medievals, had long understood faith to be a quality present in those being made righteous. Like grace, it played a necessary role in justification—but only as it became properly “formed.” Hence, the medieval formula “faith formed by love” served to distinguish mere intellectual assent from that faith joined with love and so contributing to righteousness.

Reformation Theology: A Systematic Summary Melanchthon’s Influence on Luther’s Soteriology

Melanchthon, from at least 1519, began to read the Greek pistis (“faith”) as synonymous with the Latin fiducia (“trust”). By the time he drafted the first edition of his Loci, he was insisting that, in accordance with ancient usage, the biblical uses of pistis and its verbal form almost always mean “trust.”

Reformation Theology: A Systematic Summary Melanchthon’s Influence on Luther’s Soteriology

He thus came to understand justifying faith not simply as trust but as trust that the righteousness “hoped for,” on account of God’s favor, already existed. As such, Luther could now speak of justification in the present tense, not merely as the future result of an ongoing process

Reformation Theology: A Systematic Summary Melanchthon’s Influence on Luther’s Soteriology

No longer did this formula express the idea that one was partly sinful and partly righteous, or a present sinner with the future hope of being made righteous; the Christian now remained in himself completely a sinner yet, by means of faith and in the eyes of God, completely righteous.

God’s favor is expressed in his unmerited imputing of Christ’s righteousness to the believer, and it is in this that the believer trusts for his justification. Thus understood, Luther could starkly state that “our righteousness is nothing other than the imputation of God.”

Reformation Theology: A Systematic Summary (Melanchthon’s Influence on Luther’s Soteriology)

“ ‘justify’ is used in a judicial [forensi] way to mean ‘to absolve a guilty man and pronounce him righteous,’ and to do so on account of someone else’s righteousness, namely, Christ’s, which is communicated to us through faith.” “Is one righteous by renewal, as in Augustine, or by the free imputation of something outside of us, by faith, understood as trust?”

Response by Rome

The immediately forthcoming Roman Confutation of the Augsburg Confession was unambiguous: the “ascription of justification to faith alone is diametrically opposite the truth of the Gospel by which works are not excluded,” and “ascription of justification to faith is not admitted since it pertains to grace and love.” The Confutation concluded not only that “faith alone does not justify” but that “love is the chief virtue.”

As one Catholic commentator concisely notes, “Luther set the agenda for the council.” Though Trent would distance itself from the via moderna by very clearly confessing that “the beginning of that justification must proceed from the predisposing grace of God,” the council was equally clear in anathematizing all who would say that “the grace by which we are justified is only the good will of God.”Maintaining the understanding of grace as a quality within man, the decree on justification thus speaks of grace being bestowed and obtained, and thus of sinners being “made” just.

Justification By Faith Alone

What is the ground for right standing before God? Why can righteousness not be gained by works?

Romans 3:20 “For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin.” Romans 3:28 “For we hold that one is justified by faith apart from works of the law.” Galatians 2:16 “yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.” Galatians 3:2 “Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith?” Galatians 3:5 “Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith—” Galatians 3:10 “For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.””

Historically, Roman Catholics argued that the law referred to the ceremonial law, which would include circumcision, Sabbath, and food laws. And James 2:14-26 states that justification is based on obedience to the moral law.

The Law does not justify a sinner, but discloses knowledge of sin. Romans 3:10 “as it is written: “None is righteous, no, not one;”

Galatians 5:3 “I testify again to every man who accepts circumcision that he is obligated to keep the whole law.” To be justified by the law, you must keep the whole law, and not fail once to uphold it. Galatians 5:4 “You are severed from Christ, you who would be justified by the law; you have fallen away from grace.” Galatians 6:13 “For even those who are circumcised do not themselves keep the law, but they desire to have you circumcised that they may boast in your flesh.”

Human Sin

Abraham

Was Abraham justified by works? Romans 4:2–5 “For if Abraham was justified by works, he has something to boast about, but not before God. For what does the Scripture say? “Abraham believed God, and it was counted to him as righteousness.” Now to the one who works, his wages are not counted as a gift but as his due. And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness,”

Abraham was ungodly, and would have failed to be justified by works. Works don’t justify because of human disobedience. Therefore, only path to justification is faith alone. Romans 4:5 “And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness,”

David

Romans 4:7–8 ““Blessed are those whose lawless deeds are forgiven, and whose sins are covered; blessed is the man against whom the Lord will not count his sin.””

Paul

Philippians 3:2–9 (ESV)

Look out for the dogs, look out for the evildoers, look out for those who mutilate the flesh. For we are the circumcision, who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh— though I myself have reason for confidence in the flesh also. If anyone else thinks he has reason for confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless. But whatever gain I had, I counted as loss for the sake of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith—

Romans 7:14–25 (ESV)

For we know that the law is spiritual, but I am of the flesh, sold under sin. For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. Now if I do what I do not want, I agree with the law, that it is good. So now it is no longer I who do it, but sin that dwells within me. For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. For I do not do the good I want, but the evil I do not want is what I keep on doing. Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me. So I find it to be a law that when I want to do right, evil lies close at hand. For I delight in the law of God, in my inner being, but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members. Wretched man that I am! Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.

Law-righteousness doesn’t justify since human beings sin. Those who have spiritual salvation don’t have a righteous of their own from the law. Like Paul, their only hope to have right standing before God is the righteous from God based on faith.

Imputation of Righteousness

Romans 5:12–19 ESV

Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned— for sin indeed was in the world before the law was given, but sin is not counted where there is no law. Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come. But the free gift is not like the trespass. For if many died through one man’s trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many. And the free gift is not like the result of that one man’s sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification. For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ. Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous.

Sin, death, and condemnation entered the world through Adam. Jesus, in contrast to Adam, was the obedient one, and hence life and righteousness come through him.

Believers are righteous because they enjoy union with Christ. All of who Jesus is belongs to us and is counted to us - both in paying sin’s penalty and in his obedience to the law.

What saves believers is not ultimately their faith but the object of their faith.

Luke 7:4–7 “And when they came to Jesus, they pleaded with him earnestly, saying, “He is worthy to have you do this for him, for he loves our nation, and he is the one who built us our synagogue.” And Jesus went with them. When he was not far from the house, the centurion sent friends, saying to him, “Lord, do not trouble yourself, for I am not worthy to have you come under my roof. Therefore I did not presume to come to you. But say the word, and let my servant be healed.”

Luke 18:39–42 “And those who were in front rebuked him, telling him to be silent. But he cried out all the more, “Son of David, have mercy on me!” And Jesus stopped and commanded him to be brought to him. And when he came near, he asked him, “What do you want me to do for you?” He said, “Lord, let me recover my sight.” And Jesus said to him, “Recover your sight; your faith has made you well.””

“Jesus’ lesson is precisely that the attitude of the heart is ultimately what matters, and justification depends on the mercy of God to the penitent rather than upon the works which might be thought to earn God’s favour.” I. Howard Marshall

Faith, belief, trust in Jesus Christ are characteristics of a Christian.

Acts 4:4 “But many of those who had heard the word believed, and the number of the men came to about five thousand.” Acts 8:12 “But when they believed Philip as he preached good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.” Acts 9:42 “And it became known throughout all Joppa, and many believed in the Lord.”

Our faith in the Lord Jesus saves, because He was crucified and risen (Galatians 3:13 “Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”—” )

So faith is the instrument that connects human beings to the one who redeems us from our sins (Ephesians 1:7 “In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,” Colossians 1:14 “in whom we have redemption, the forgiveness of sins.”)

Our righteousness comes from God (Philippians 3:9 “and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith—”), and believers are righteous by faith because they belong to Jesus Christ (Galatians 2:21 “I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose.”)

2 Corinthians 5:21 “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.” God’s righteousness is given to us as believers, becomes ours through union with Christ.

This is referred as the Great Exchange. God made Jesus Christ who was free from all sin to be sin on our behalf.