Pre-Lutheran Theologians Teaching Faith Alone
The concept of justification by faith alone has been a cornerstone of Protestant theology since the Reformation. However, the idea that faith alone justifies has roots in pre-Lutheran theologians and biblical texts. The biblical foundation for this doctrine is evident in passages such as Romans 3 and 4, which are referenced in the Augsburg Confession (Lutheran, 1530) as supporting the notion that "men cannot be justified before God by their own strength, merits, or works, but are freely justified for Christ's sake, through faith" [4].
Early Christian writers also emphasized the importance of faith. The Apostolic Father, Clement of Rome, is quoted in the Patristic sources as saying, "The beginning is faith, and the end is love" [6]. This highlights the centrality of faith in the Christian life. Similarly, the Reformed tradition, as represented by John Calvin, underscores that faith is the means by which believers share in Christ and his benefits [5].
Some pre-Lutheran theologians and biblical interpreters laid groundwork for the Protestant doctrine of justification by faith. For instance, the Patristic writers, such as Irenaeus and Tertullian, emphasized the role of faith in salvation [3]. The Babylonian Talmud, a Jewish Rabbinic text, discusses the importance of Torah study but also notes that occupying oneself with Torah study alone is considered as not having a true God, suggesting a complex understanding of faith and works in Jewish thought [7].
The Lutheran and Reformed traditions developed the doctrine of justification by faith alone in distinct ways. The Augsburg Confession articulates the Lutheran view, emphasizing faith as the means of justification [4]. In contrast, the Reformed tradition, as seen in the Heidelberg Catechism, also affirms justification by faith alone but connects faith to the work of the Holy Spirit through the preaching of the gospel and the sacraments [5].
While there are differences in how various Christian traditions understand the relationship between faith and works, the core idea that faith is essential for justification is a common thread. Charles Hodge, representing the Reformed (Old Princeton) tradition, notes that faith is necessary for any saving or sanctifying effect, underscoring the importance of faith in the Christian life [2].
The biblical texts, such as Matthew 15:9, where Jesus critiques worship that is based on human-made rules, also provide a foundation for critiquing works-based righteousness [1]. The emphasis on faith in the biblical narrative and in early Christian writings demonstrates that the concept of justification by faith alone has deep roots in Christian theology.
The development of this doctrine was not without controversy, and different traditions have nuanced understandings of how faith relates to works and the sacraments. Nonetheless, the centrality of faith in Christian salvation is a widely acknowledged theme across various Christian traditions.
Sources
- Matthew “And in vain do they worship me, teaching as doctrine rules made by men.’” -- Matthew 15:9”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 57: doctrine of Lutherans in regard to the efficacy of the sacraments is one in which they differ from the Reformed, and as Guerike, himself a strenuous Lutheran, correctly says, approximate to the Romanists. They hold that the efficacy of the sacraments is due to their own inherent virtue or power; a power independent, on the one hand, of the attendant influences of the Spirit ( extrinsecus accidens ), and, on the other hand, of the faith of the recipient. Faith, indeed, is necessary to any saving or sanctifying effect, but that is only a su”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. IX.: But since he is manifestly guilty of falsehood in the statements which follow, let us examine his assertion when he says, "If all men wished to become Christians, the latter would not desire such a result." Now that the above statement is false is clear from this, that Christians do not neglect, as far as in them lies, to take measures to disseminate their doctrine throughout the whole world. Some of them, accordingly, have made it their business to itinerate not only through cities, but even villages and country houses,[”
- Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 1 Also they teach that men cannot be justified before God by their: 1 Also they teach that men cannot be justified before God by their own strength, merits, or works, but are freely justified for 2 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. 3 This faith God imputes for righteousness in His sight. Rom. 3 and 4.”
- Heidelberg Catechism (Reformed) “Heidelberg Catechism (Reformed, 1563), Q. It is through faith alone: Q. It is through faith alone that we share in Christ and all his benefits: where then does that faith come from? A. The Holy Spirit produces it in our hearts1 by the preaching of the holy gospel,2 and confirms it by the use of the holy sacraments.3 1 John 3:5; 1 Cor. 2:10-14; Eph. 2:8 2 Rom. 10:17; 1 Pet. 1:23-25 3 Matt. 28:19-20; 1 Cor. 10:16 Q & A 66”
- Schaff ANF/NPNF (Patristic) “ANF Vol 1: Clement, Polycarp, Ignatius, Barnabas, Papias, Justin Martyr, Irenaeus — CHAP. XIV.--EXHORTATIONS TO FAITH AND LOVE.: None of these things is hid from you, if ye perfectly possess that faith and love towards Christ Jesus(10) which are the beginning and the end of life. For the beginning is faith, and the end is love.(11) Now these two. being inseparably connected together,(12) are of God, while all other things which are requisite for a holy life follow after them. No man [truly] making a profession of faith sinneth;(13) nor does he that possesses love hate any one. The tree is made”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Avodah Zarah 153b.34:6: The Gemara comments: And this is in accordance with a statement of Rav Huna, as Rav Huna says: Anyone who occupies himself with Torah study alone is considered like one who does not have a God. As it is stated: “Now for long seasons Israel was without the true God, and without a teaching priest, and without the Torah” (II Chronicles 15:3). What is meant by “without the true God”? This teaches that anyone who engages in Torah study alone is considered like one who does not have a true God.”