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Paradigm of Faith! Part VIII
*** With out Faith or a True Belief; you are captive to your own thoughts and the falsehoods of others... Only your faith will move you toward a better future! ***
Date: 2/6/2014 11:56:21 AM ( 10 y ) ... viewed 2049 times Thursday, February 06, 2014
Sola fide -
- " 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. " Gal 2:16
** Actually " The Law " , which includes the Ten Commandments were set down to show us that it is impossible to honor or obey them! Because unless you obey everyone perfectly then you fail! They were a sign post as if were to show that we human could not possibly save ourselves! End of argument so seek the escape route Faith in God through the Savior Jesus!
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Introduction To The Epistle Of Paul To The Galatians
Overview Paul's defense of the true Gospel in this letter provides some of the clearest statements about grace found anywhere in the Bible. Romans may be Paul's most detailed treatment of the subject (see Life for Today Study Bible Notes, Introduction to Romans), but Galatians was his strongest. Paul minced no words in condemning trust in self-righteousness. He skipped most of the customary politeness of an introduction and got right to the point with a stinging curse placed on anyone who would dare to preach a gospel other than the one the Galatians had already received (Ga 1:8-9).
Paul was very disturbed that the Galatians had been seduced (Ga 3:1) from their faith in Christ through a perversion of the Gospel (Ga 1:7). They had been told that faith in Christ alone wasn't enough for salvation; they had to keep the precepts of the Old Testament Law, specifically the rite of circumcision. He wrote to turn them back to a pure faith in Christ alone for salvation.
Paul revealed that trusting in anything other than Christ alone for salvation voids the death of Christ (Ga 2:21). He also said in Ga 5:4 that the work of Christ can be made of no effect unto those who are trusting in their own keeping of the Law in order to produce justification. They are fallen from grace.
Aside from the obvious purpose of this letter--to bring the Galatians back to a pure faith in Christ--Paul gave some personal information about himself and his beginnings in ministry that is not recorded elsewhere in Scripture (Ga 1:13-2:21).
Sola fide (Latin: by faith alone), also historically known as the doctrine of justification by faith alone, is a Christian theological doctrine that distinguishes most Protestant denominations from Catholicism, Orthodox Christianity, and some in the Restoration Movement.
The doctrine of sola fide or "by faith alone" asserts God's pardon for guilty sinners is granted to and received through faith, conceived as excluding all "works," alone. All mankind, it is asserted, is fallen and sinful, under the curse of God, and incapable of saving itself from God's wrath and curse. But God, on the basis of the life, death, and resurrection of his Son, Jesus Christ alone (solus Christus), grants sinners judicial pardon, or justification, which is received solely through faith.
Faith is seen as passive, merely receiving Christ and all his benefits, among which benefits are the active and passive righteousness of Jesus Christ. Christ's righteousness, according to the followers of "sola fide," is imputed (or attributed) by God to the believing sinner (as opposed to infused or imparted), so that the divine verdict and pardon of the believing sinner is based not upon anything in the sinner, nor even faith itself, but upon Jesus Christ and his righteousness alone, which are received through faith alone. Justification is by faith alone and is distinguished from the other graces of salvation. See the Protestant or do salutes for more detail on the doctrine of salvation considered more broadly than justification by faith alone.
While this precise terminology—"by faith alone"—does not appear in English Bible translations other than in James 2:24 where it has been claimed that the author seems to reject the notion that a person is justified by God solely on account of faith, other Catholic authorities also used "alone" in their translation of Romans 3:28 or exegesis of salvation by faith passages, and it is claimed to summarize the teaching of the New Testament, and especially the Pauline epistles such as Romans 4, which systematically reject the proposition that justification before God is obtained due to the merit of one's obedience to the Law of Moses (see also Biblical law in Christianity), or Abraham's circumcision and works.
Protestants base this on the fact that the New Testament contains almost two hundred statements that appear to imply that faith or belief is sufficient for salvation. For example: "Jesus said unto her, I am the resurrection, and the life: he that believe in me, though he were dead, yet shall he live." (John 11:25, emphasis added). And especially Paul's words in Romans, "Therefore we conclude that a man is justified by faith without the deeds of the law." (Romans 3:28) "Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." (Romans 4:4-5)
Sola fide and the Early Church Fathers
There are several Church Fathers whom Protestant apologists believe taught the doctrine of Sola Fide (although Catholic and Orthodox apologists quote the same fathers as supporting a justification that includes works). Here are some of them:
Clement of Rome (c. 30-100)
“And we [Christians], too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen.”
Justin Martyr (d. 165)
in his Dialogue with Trypho: “No longer by the blood of goats and of sheep, or by the ashes of a heifer . . . are sins purged, but by faith, through the blood of Christ and his death, who died on this very account.
Didymus the Blind (c. 313-398)
“…a person is saved by grace, not by works but by faith. There should be no doubt but that faith saves and then lives by doing its own works, so that the works which are added to salvation by faith are not those of the law but a different kind of thing altogether.”
Hilary of Poitiers (c 315-67) on Matthew 20:7
“Wages cannot be considered as a gift, because they are due to work, but God has given free grace to all men by the justification of faith.”
Basil of Caesarea (329-379)
“Let him who boasts boast in the Lord, that Christ has been made by God for us righteousness, wisdom, justification, redemption. This is perfect and pure boasting in God, when one is not proud on account of his own righteousness but knows that he is indeed unworthy of the true righteousness and is (or has been) justified solely by faith in Christ.”
Ambrose (c. 339-97)
“Therefore let no one boast of his works, because no one can be justified by his works; but he who is just receives it as a gift, because he is justified by the washing of regeneration. It is faith, therefore, which delivers us by the blood of Christ, because blessed is he whose sins are forgiven, and to whom pardon is granted.”[34]
Jerome (347-420) on Romans 10:3
“God justifies by faith alone.” (Deus ex sola fide justificat).
Chrysostom (349-407)
For Scripture says that faith has saved us. Put better: Since God willed it, faith has saved us. Now in what case, tell me, does faith save without itself doing anything at all? Faith’s workings themselves are a gift of God, lest anyone should boast. What then is Paul saying? Not that God has forbidden works but that he has forbidden us to be justified by works. No one, Paul says, is justified by works, precisely in order that the grace and benevolence of God may become apparent.
Augustine (354-430)
If Abraham was not justified by works, how was he justified? … Abraham believed God, and it was reckoned to him as righteousness (Rom. 4:3; Gen. 15:6). Abraham, then, was justified by faith. Paul and James do not contradict each other: good works follow justification.
Augustine (354-430)
“When someone believes in him who justifies the impious, that faith is reckoned as justice to the believer, as David too declares that person blessed whom God has accepted and endowed with righteousness, independently of any righteous actions (Rom 4:5-6). What righteousness is this? The righteousness of faith, preceded by no good works, but with good works as its consequence.”
Ambrosiaster (4th century), on Rom. 3:24
“They are justified freely because they have not done anything nor given anything in return, but by faith alone they have been made holy by the gift of God.”
Cyril of Alexandria (412-444)
For we are justified by faith, not by works of the law, as Scripture says (Gal. 2:16). By faith in whom, then, are we justified? Is it not in him who suffered death according to the flesh for our sake? Is it not in one Lord Jesus Christ?
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Excerpts from confessions and creeds which support sola fide
Anglican/Episcopal
Article XI
Of the Justification of Man
We are accounted righteous before God, only for the merit of our Lord and Savior Jesus Christ by faith, and not for our own works or deserving. Wherefore that we are justified by faith only is a most wholesome doctrine, and very full of comfort; as more largely is expressed in the Homily of Justification.
Thirty-nine Articles of Religion (1571)
However, certain Anglican and Episcopal theologians (especially Anglo-Catholics) argue for a faith characterized by faithfulness, where good works and the Sacraments play an important role in the life of the Christian believer. (See New Perspective on Paul)
Lutheran
Article IV Of Justification
Our churches by common consent...teach that men cannot be justified before God by their own strength, merits, or works, but are freely justified for Christ's sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ's sake, who, by His death, has made satisfaction for our sins. This faith God imputes for righteousness in His sight. Rom. 3 and 4.
Augsburg Confession, 1530
More recently, the Lutheran World Federation agreed on an ecumenical statement with the Roman Catholic Church, entitled, the Joint Declaration on the Doctrine of Justification, to work toward a rapprochement of the two churches.
Southern Baptist
Baptist Faith and Message - 2000
Article IV, sub-article B.
Justification is God's gracious and full acquittal upon principles of His righteousness of all sinners who repent and believe in Christ. Justification brings the believer unto a relationship of peace and favor with God.
Reformed Baptist
XXVIII.
That those which have unlon with Christ, are justified from all their sins, past, present, and to come, by the blood of Christ; which justification we conceive to be a gracious and free acquittance of a guilty, sinful creature, from all sin by God, through the satisfaction that Christ hath made by his death; and this applied in the manifestation of it through faith.
'First' London Baptist Confession (1644)
Chapter XI of the London Baptist Confession of Faith 1689 is the same as the Westminster Confession of Faith.
Mennonite
Confession of Faith in a Mennonite Perspective (1995)—copyrighted
Summary:
A typical Anabaptist confession of faith.
Salvation is variously expressed, sometimes as "justification by faith," in which case it means that the just person has accepted the offer of a conventional relationship, and lives according to that covenant.
Reformed (Continental)
Article 23: The Justification of Sinners
We believe that our blessedness lies in the forgiveness of our sins because of Jesus Christ, and that in it our righteousness before God is contained, as David and Paul teach us when they dec1are that man blessed to whom God grants righteousness apart from works.
And the same apostle says that we are justified "freely" or "by grace" through redemption in Jesus Christ. And therefore we cling to this foundation, which is firm forever, giving all glory to God, humbling ourselves, and recognizing ourselves as we are; not claiming a thing for ourselves or our merits and leaning and resting on the sole obedience of Christ crucified, which is ours when we believe in him.
That is enough to cover all our sins and to make us confident, freeing the conscience from the fear, dread, and terror of God's approach, without doing what our first father, Adam, did, who trembled as he tried to cover himself with fig leaves.
In fact, if we had to appear before God relying—no matter how little—on ourselves or some other creature, then, alas, we would be swallowed up.
Therefore everyone must say with David: "Lord, do not enter into judgment with your servants, for before you no living person shall be justified."
Belgic Confession 1561 (French revision, 1619)
Question 86: Since then we are delivered from our misery, merely of grace, through Christ, without any merit of ours, why must we still do good works?
Answer: Because Christ, having redeemed and delivered us by his blood, also renews us by his Holy Spirit, after his own image; that so we may testify, by the whole of our conduct, our gratitude to God for his blessings, and that he may be praised by us; also, that every one may be assured in himself of his faith, by the fruits thereof; and that, by our godly conversation others may be gained to Christ.
Question 87: Cannot they then be saved, who, continuing in their wicked and ungrateful lives, are not converted to God?
Answer: By no means; for the holy scripture declares that no unchaste person, idolater, adulterer, thief, covetous man, drunkard, slanderer, robber, or any such like, shall inherit the kingdom of God.
Heidelberg Catechism 1563
Reformed (Presbyterian)
I. Those whom God effectually calls, He also freely justifies; not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for any thing wrought in them, or done by them, but for Christ's sake alone; nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing the obedience and satisfaction of Christ unto them, they receiving and resting on Him and His righteousness by faith; which faith they have not of themselves, it is the gift of God.
Chapter XI. Of Justification—Westminster Confession of Faith (1647)
United Methodist
We believe we are never accounted righteous before God through our works or merit, but that penitent sinners are justified or accounted righteous before God only by faith in our Lord Jesus Christ.
Article IX—Justification and Regeneration (The Discipline of The Evangelical United Brethren Church 1963)
We are accounted righteous before God only for the merit of our Lord and Savior Jesus Christ, by faith, and not for our own works or deserving. Wherefore, that we are justified by faith, only, is a most wholesome doctrine, and very full of comfort.
Article IX—Of the Justification of Man (The Articles of Religion of the Methodist Episcopal Church, the Discipline of 1808)
Non-denominational Evangelicals
The justification of the sinner solely by the grace of God through faith in Christ crucified and risen from the dead.
British Evangelical Alliance Statement of Faith
We believe in...the Salvation of lost and sinful man through the shed blood of the Lord Jesus Christ by faith apart from works, and regeneration by the Holy Spirit...
World Evangelical Alliance Statement of Faith
Unofficial Ecumenical statements
Evangelicals
The New Testament makes it clear that the gift of salvation is received through faith. "By grace you have been saved through faith; and this is not your own doing, it is the gift of God" (Ephesians 2:8). By faith, which is also the gift of God, we repent of our sins and freely adhere to the gospel, the good news of God's saving work for us in Christ. By our response of faith to Christ, we enter into the blessings promised by the gospel. Faith is not merely intellectual assent but an act of the whole persons involving the mind, the will, and the affections, issuing in a changed life. We understand that what we here affirm is in agreement with what the Reformation traditions have meant by justification by faith alone (sola fide).
The Gift of Salvation (1997)
Lutheran World Federation and the Roman Catholic Church
4.3 Justification by Faith and through Grace
25. We confess together that sinners are justified by faith in the saving action of God in Christ. By the action of the Holy Spirit in Baptism, they are granted the gift of salvation, which lays the basis for the whole Christian life. They place their trust in God's gracious promise by justifying faith, which includes hope in God and love for him. Such a faith is active in love and thus the Christian cannot and should not remain without works. But whatever in the justified precedes or follows the free gift of faith is neither the basis of justification nor merits it.
Joint Declaration on the Doctrine of Justification (1997)
Lutheran-Orthodox Joint Commission
5. Regarding the way in which salvation is appropriated by the believers, Lutherans, by teaching that justification and salvation are by grace alone through faith (sola gratia, sola fide), stress the absolute priority of divine grace in salvation. When they speak about saving faith they do not think of the dead faith which even the demons have (cf. James 2:19), but the faith which Abraham showed and which was reckoned to him as righteousness (cf. Gen. 15:6, Rom. 4:3,9). The Orthodox also affirm the absolute priority of divine grace. They underline that it is God's grace which enables our human will to conform to the divine will (cf. Phil 2:13) in the steps of Jesus praying, "not as I will but as You will" (Matthew 26:39), so that we may work out our salvation in fear and trembling (cf. Phil. 2:12). This is what the Orthodox mean by "synergy" (working together) of divine grace and the human will of the believer in the appropriation of the divine life in Christ. The understanding of synergy in salvation is helped by the fact that the human will in the one person of Christ was not abolished when the human nature was united in Him with the divine nature, according to the Christological decisions of the Ecumenical Councils. While Lutherans do not use the concept of synergy, they recognize the personal responsibility of the human being in the acceptance or refusal of divine grace through faith, and in the growth of faith and obedience to God. Lutherans and Orthodox both understand good works as the fruits and manifestations of the believer's faith and not as a means of salvation.
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If you have read this far; then you are Blessed show interest and or care about your Eternal Future!
The question is not; whither after once coming to accept Christ as your Savior could you sin?
The question is why would you?
Actually is it why would you want to?
Sin just opens your life up to evil and the wiles of the Devil!
# posted by Kator @ Thursday, February 06, 2014
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