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Justificatio sola fide (or simply sola fide), meaning justification by faith alone, is a soteriological doctrine in Christian theology commonly held to distinguish the Lutheran and Reformed traditions of Protestantism, [1] among others, from the Catholic, Eastern Orthodox, Oriental Orthodox, Assyrian and Anabaptist churches.
The Bible talks about the idea of being justified by faith opposed to "works of the law": For we hold that one is justified by faith apart from works of the law. Romans 3:28 ESV For in the gospel the righteousness of God is revealed—a righteousness that is by faith from first to last,[a] just as it is written: “The righteous will live by ...
God declares a person righteous by faith in Christ (imputed righteousness) regardless of works accompanying faith either before or after. John 3:14–17 compares believing in Jesus to the Israelites looking upon the bronze serpent in the wilderness for healing from deadly venom (Numbers 21). [88] Relationship differs from intimacy
James discusses justification briefly but significantly, [19] declaring that a faith that is without works, [20] a fruitless faith (cf. Matthew 7:17), cannot be a justifying faith, because faith is made perfect or completed by works (James 2, especially James 2:22; see also Romans 4:11).
[3] Good works thus have an important role in the life of an Anabaptist believer, [4] with the teaching "that faith without works is a dead faith" (cf. James 2:26) occupying a cornerstone in Anabaptist Christianity. [5]
Sola scriptura (Latin for 'by scripture alone') is a Christian theological doctrine held by most Protestant Christian denominations, in particular the Lutheran and Reformed traditions, [1] [2] that posits the Bible as the sole infallible source of authority for Christian faith and practice. [2]
Aquinas says "Faith has the character of a virtue, not because of the things it believes, for faith is of things that appear not, but because it adheres to the testimony of one in whom truth is infallibly found". [7] [8] Aquinas further connected the theological virtues with the cardinal virtues.
This is also argued to explain why James was adamant that "faith without works is dead" and that "a man is justified by works, and not by faith alone" (Js. 2:24), while also saying that merely to believe places one on the same level as the demons (see James 2). The "new" perspective argues that James was concerned with those who were trying to ...