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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.
An important verse to note is 2 Cor 5:21, "For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God" (ESV), which has traditionally been interpreted to mean that the Christian has, in some way, become righteous (by impartation or imputation), in exchange for Jesus' sinlessness.
Imputed righteousness is the righteousness of Jesus credited to the Christian, enabling the Christian to be justified; imparted righteousness is what God does in Christ by the power of the Holy Spirit after justification, working in the Christian to enable and empower the process of sanctification (and, in Wesleyan thought, Christian perfection).
Justification is not a once-for-all, instantaneous pronouncement guaranteeing eternal salvation, regardless of how wickedly a person might live from that point on. Neither is it merely a legal declaration that an unrighteous person is righteous. Rather, justification is a living, dynamic, day-to-day reality for the one who follows Christ.
Matthew 3:15 is the fifteenth verse of the third chapter of the Gospel of Matthew in the New Testament. Jesus has come to John the Baptist to be baptized, but John balked at this, saying that he should be the one baptized. In this verse, Jesus explains why it is right that He should be baptized. In the King James Version of the Bible the text ...
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]
The importance of this development lies in the fact that it marks a complete break with the teaching of the church up to that point. From the time of Augustine onward, justification had always been understood to refer to both the event of being declared righteous and the process of being made righteous." [1]
In Catholic theology, merit is a property of a good work which entitles the doer to receive a reward: it is a salutary act (i.e., "Human action that is performed under the influence of grace and that positively leads a person to a heavenly destiny") [4] to which God, in whose service the work is done, in consequence of his infallible promise may give a reward (prœmium, merces).