Pardon the play on words. It’s not my intention to diminish the importance of this entry’s subject – sola fide. The doctrine of “faith alone” is the bedrock affirmation of reformed theology. How fundamental is it? Martin Luther called it “the article with and by which the church stands, without which it falls.”
Many have been told they must earn their way into heaven by piling up “good deeds.” But the Bible nixes that notion completely. The prophet, speaking to God, wrote, “We’re all like one who is unclean, all our so-called righteous acts are like a menstrual rag in your sight” (Isaiah 64:6). Therefore, thinking anything we do can be considered “righteous” is folly. Yet some believe otherwise.
The controversy began with the fourth-century theologian Pelagius who insisted men and women can become justified without the assistance of divine grace. While he was rightly declared a heretic, his views continue to influence Christian thought to this day, though it’s been watered down into what’s referred to as “Semi-Pelagianism.”
For instance, the Roman Catholic Church teaches that grace, faith and Jesus are all necessary but, nevertheless, insufficient for a sinner to become justified; i.e., they’re not enough. Therefore, one must merit saving grace via observing the sacraments. But that’s not what the Scriptures say. They confirm faith alone, the “gift from God,” is enough to link us forever to Christ, the One who qualifies us to receive the eternal benefits of His atonement.
Face it, spiritually we’re inept. R.C. Sproul wrote, “If I must wait until I cooperate with the righteousness of Christ infused within me, to the degree I become inherently righteous, I despair of ever attaining salvation. This isn’t gospel or ‘good news’; it’s bad news.”
Semi-Pelagians claim that James voided the “faith only” argument with one verse when he brought up Abraham and wrote, “You see that a person is justified by works and not by faith alone” (James 2:24). This seems to contradict Paul, who wrote, “Where, then, is boasting? It’s excluded! By what principle? Of works? No, but by the principle of faith! For we consider a person declared righteous by faith apart from the works of the law” (Romans 3:27-28).
What’s a Christian to think? Is the doctrine of sola fide valid or not? A deeper investigation reveals there’s no contradiction. The reason being while both James and Paul were pointing back to Abraham and both employed the same Greek word for “justify” they weren’t using the term to convey the same concept.
Paul, in expounding upon the doctrine of justification, refers to Genesis 15 wherein Abraham is counted righteous by God the moment he believes. Paul preaches Abraham was justified before he performed any works of obedience. Thus, God’s gift of faith alone saved him. James highlighted the passage in Genesis 22 that tells of Abraham’s willingness to sacrifice Isaac on the altar. Yet Abraham had already been justified by faith long before that episode occurred. And justification’s something God never takes back.
Viewed in logical context, James was addressing a question he’d posed earlier: “What good is it, my brothers and sisters, if someone claims to have faith but doesn’t have works? Can this kind of faith save them?” (2:14). What he was trying to convey was that merely saying one has faith and truly having faith aren’t identical because authentic faith always manifests itself in the believer’s actions. If “good deeds” don’t follow one’s conversion their faith is, indeed, insufficient.
In other words, Abraham didn’t have to prove to God his faith was genuine. God knew Abraham’s heart because He’s omniscient. He knows everything. Abraham was being obedient, trusting that God knew what He was doing even if he didn’t. Abraham wasn’t relying on his own understanding but trusting in the LORD with all his heart (see Proverbs 3:5).
Addressing James 2:24, John Calvin opined: “It appears certain he’s speaking of the manifestation, not of the imputation of righteousness, as if he’d said, ‘Those who are justified by true faith prove their justification by obedience and good works, not by a bare and imaginary semblance of faith.’ As Paul contends that men are justified without the aid of works, so James won’t allow any to be regarded as justified who are destitute of good works.”
Note that Calvin mentioned imputation in his statement. That word’s meaning is key to understanding how we, the wretched sinners we are, can possibly be accepted as worthy of adoption by our Heavenly Father. Sproul wrote, “God doesn’t declare the sinner just because the sinner, considered in himself, is just. God deems him just because of what’s added to his account, the merit of the righteousness of Christ. Although justification is by faith, if considered from another angle it may be proper to say justification is by works.”
Say what? Sproul explained: “Ultimately, justification is by works in the sense we’re justified by the works of Christ. …We’re justified by faith in the works performed on our behalf by Christ.”
The saving of the thief’s soul on the cross next to Jesus is very revealing. All that sinner had was the faith in Christ that God gifted to him during the final minutes of his earthly life. He couldn’t do any works. He couldn’t get baptized. He could hardly breathe. Yet our merciful Lord promised him, “I tell you the truth, today you’ll be with me in paradise” (Luke 23:43).
Some claim that, due to that episode happening prior to Jesus’ Resurrection, it has no bearing on how one becomes justified now days. But I can’t find where that significant caveat gets articulated in God’s Holy Word. The reassurance all Christians can glean from the story of the thief’s merciful salvation is this: If a person is one of God’s elect there’ll come a time, however late it may happen, when their heart is regenerated by the Holy Spirit and they fully accept Jesus as the way, the truth and the life. And they’re saved. On God’s timetable it’s never too late.
Even Christians Get the Blues 