Justification by Faith Alone in Scripture and Tradition
Justification by Faith Alone in Scripture and Tradition
The concept of justification by faith alone is rooted in biblical teachings, particularly in the writings of the Apostle Paul. In Romans 3:28, it is written that "a man is justified by faith apart from the works of the law" [3]. This idea is further supported by Romans 3:30, which states that God will justify both the circumcised and the uncircumcised through faith [2].
The biblical basis for justification by faith is closely tied to the understanding of faith as a means of receiving God's grace. According to Easton's Bible Dictionary, justification is "the judicial act of God, by which he pardons all the sins of those who believe in Christ, and accounts, accepts, and treats them as righteous" [1]. This definition highlights the forensic nature of justification, emphasizing that it is a declaration of righteousness rather than a process of making one righteous.
Historically, the doctrine of justification by faith alone has been a point of contention among Christian traditions. The Lutheran tradition, as expressed in the Augsburg Confession, affirms that "men cannot be justified before God by their own strength, merits, or works, but are justified freely for Christ's sake, by faith" [4]. Similarly, the Anglican tradition, as stated in the Thirty-Nine Articles of Religion, asserts that "we are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings" [5].
In contrast, the Catholic Church, as represented by the Canons and Decrees of the Council of Trent, rejects the idea of justification by faith alone, arguing that faith must be accompanied by good works and that justification is a process that involves the infusion of grace [8]. The Catholic tradition, as articulated by Thomas Aquinas, also emphasizes the role of grace and the sacraments in the process of justification [11].
The Eastern Orthodox tradition, as represented by John of Damascus, understands justification in the context of theosis, or deification, where faith is seen as a means of participating in the divine nature [7]. The Reformed tradition, as expressed by John Calvin, emphasizes the role of faith in justification, arguing that it is by faith alone that we are justified, and that this faith is a gift from God [6].
The patristic tradition also provides insight into the understanding of justification. Augustine, for example, emphasizes the role of grace in justification, arguing that it is God's mercy that enables us to do good works [9, 10].
The various Christian traditions continue to hold different views on the doctrine of justification by faith alone, reflecting ongoing debates and nuances in understanding this complex theological concept. Despite these differences, the biblical foundation of justification by faith remains a shared point of reference across traditions.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Justification — A forensic term, opposed to condemnation. As regards its nature, it is the judicial act of God, by which he pardons all the sins of those who believe in Christ, and accounts, accepts, and treats them as righteous in the eye of the law, i.e., as conformed to all its demands. In addition to the pardon (q.v.) of sin, justification declares that all the claims of the law are satisfied in respect of the justified. It is the act of a judge and not of a sovereign. The law is not relaxed or set aside, but is declared to be fulfilled in the strictest sense; an”
- Romans “Romans 3:30 (BSB) — since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith.”
- Romans “Romans 3:28 (ASV) — We reckon therefore that a man is justified by faith apart from the works of the law.”
- Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), Article IV. Of Justification.: Article IV. Of Justification.”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), 11.Of Justification.: 11.Of Justification.”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 109: Index of Scripture References Genesis 1:2 1:26 1:27 1:31 2:7 2:7 2:17 2:18 2:23 2:23 3:7 3:9 3:12 3:15 3:15 3:15 3:22 4:4 4:7 4:10 4:13 6:3 6:5 6:6 6:18 7:21 8:21 9:6 12:12 12:17 14:18 14:18 15:1 15:1 15:5 15:17 16:9 17:7 17:7 17:10 17:10 17:13 17:15 17:27 18:2 18:23 20:3 20:7 21:1 21:12 21:24 22:1 22:8 22:16-18 23:4 23:19 24:7 24:10 26:27 27:28 27:38-39 28:12 28:20 29 30:2 31:19 31:20 31:40-41 32 32:10 32:13 32:29-30 33 34 36:22 37:18 37:28 37:33 38:18 42 43 43:14 45:5 47:9 47:9 47:29-30 48:14 48:16 49:5-6 49:18 Exodus 2:12 3:2 3”
- CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 105: 9:5 9:5 9:5 9:19 9:21 9:21 10:4 10:4 10:6-9 10:13-21 10:17 11:8 11:25-27 11:28 11:32 11:33-36 11:36 11:36 11:36 12:3 12:13 15:10 15:12 16:25-27 1 Corinthians 1:9 1:10 1:17-25 1:20 1:20-25 1:23 1:23 1:23-24 1:24 1:24 1:24 1:27 1:27 2:2 2:7-8 2:8 2:8 2:8 2:10-11 2:11 2:12 2:12 2:14-15 3:8 3:8 3:16 3:17 3:19 7:2 7:25 7:31 8 8:5 8:6 8:6 8:6 8:6 8:6 8:7 10:1 10:17 10:31 11:2 11:24-26 11:29 11:31-32 12:3 12:3 12:3 12:3 12:4-7 12:4-11 12:5-6 12:5-6 12:8 12:8 12:8-10 12:11 12:12 12:24 13:10 14:32 14:37 15:3-4 15:16-17 15:20 15:2”
- Canons and Decrees of the Council of Trent on Justification (Catholic) “Canons and Decrees of the Council of Trent on Justification (Catholic, 1547), « Prev The Decree of Pope Pius IX. on the Immaculate… Next » 211: « Prev The Decree of Pope Pius IX. on the Immaculate… Next » 211”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 41.--EVEN IN JUDGMENT GOD'S MERCY (part 2): saying is rightly understood which in the gospel is read, "grace for grace,"[1]--that is, for those merits which grace has conferred.”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP.18.--ONLY CHRIST JUSTIFIES.: "Therefore as by the offence of one upon all men to condemnation, even so by the justification of One upon all men unto justification of life." (3) This "offence of one," if we are bent on "imitation," can only be the devil's offence. Since, however, it is manifestly spoken in reference to Adam and not the devil, it follows that we have no other alternative than to understand the principle of natural propagation, and not that of imitation, to be here implied. [xIv.] Now when he says in reference to Christ, "By the justi”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Necessity of Grace, Art. 9: Article: Whether one who has already obtained grace, can, of himself and without further help of grace, do good and avoid sin? I answer that, As stated above (Article [5]), in order to live righteously a man needs a twofold help of God---first, a habitual gift whereby corrupted human nature is healed, and after being healed is lifted up so as to work deeds meritoriously of everlasting life, which exceed the capability of nature. Secondly, man needs the help of grace in order to be move”