Sentences with phrase «as justification by faith»

Their wisdom and expertise would guide the ECT process as it moved forward to take up such controverted issues as justification by faith, Scripture and Tradition, the communion of saints, and the role of Mary in the life of the church, among others.

Definitions on dogma ruled out specific Protestant positions, such as justification by faith alone and the priesthood of all believers.

These statements carefully examine theological topics such as justification by faith and the relationship between Scripture and tradition, as well as theologically informed cultural issues such as religious freedom and marriage.

Not exact matches

Concerning «getting pearls of wisdom» from research and review of original documents posted on the Internet, versus doctrinal justifications by a specific denomination which begin with enamored language, such as «most convincingly», «sublime article», «holy Christian faith», «believe and confess»....

During these same years, Luther set forth what later scholars have referred to as the formal and material principles of the Reformation, namely, the supremacy of Holy Scripture and justification by faith alone.

A number of evangelical leaders with very large constituencies sharply criticized the declaration as a betrayal of the central Reformation belief in «justification by faith alone.»

Pelikan summarized the Protestant way of putting the argument: «If the Holy Trinity was just as holy as the Trinitarian dogma taught, and if original sin was as virulent as the Augustinian tradition said it was, and if Christ was as necessary as the Christological dogma implied, then the only way to treat justification in a manner faithful to the Catholic tradition was to teach justification by faith.»

One must also understand the Wesleyan movement as preaching a gospel of free grace that at times sounds very much like the Reformation theme of «justification by faith.»

From Merriam Webster: «a member of any of several church denominations denying the universal authority of the Pope and affirming the Reformation principles of justification by faith alone, the priesthood of all believers, and the primacy of the Bible as the only source of revealed truth; broadly: a Christian not of a Catholic or Eastern church.»

Alan Paton's Cry, the Beloved Country could be described as a «Protestant» novel; it comes closer than any other novel I know to telling a story of justification by grace through faith.

But if believing results in justification (as Rom 4:4 - 5 and Rom 10:10 a clearly show), then how could calling on the Lord and confessing with your mouth also result in justification since such a person is already justified by faith alone?

These doctrines were justification by faith in Christ; sanctification / Spirit - baptism as a subsequent work of grace; divine healing as part of Christ's atonement; and the literal premillennial return of Christ at the end of the church era.

Ralph C. Wood regards John Updike as a writer to be «reckoned with theologically» though he finds in the novelist's recent memoirs — and in his work as a whole — more «justification by sin» then justification by faith.

It was not an example of «justification by faith», theological jargon, which both Catholic and Lutheran understand differently with the former confused as sanctification.

any clear indication of justification by faith standing as the kernel of the Good News?

In that statement we together affirmed the way in which we understand justification by faith alone as a gift received by God's grace alone because of Christ alone.

Significantly too, it was in this context — as an answer to the social problem of relations between the circumcised and the uncircumcised in the church and not as a solution to individual guilt and fear of judgment — that Paul first wrote the formula, «justification by faith and not by the works of the law» (Galatians 2:16).

The seven controverted areas taken up by the declaration are 1) sin and human passivity in receiving justification; 2) interior renewal, that is, the way God not only declares persons justified but also makes them righteous, independent of human cooperation; 3) justification by faith alone; 4) the justified person as sinner; 5) law and gospel; 6) the assurance of salvation; and 7) the good works of the justified person.

Here I side with John Howard Yoder against the view prevalent among social ethicists today that the early church found Jesus» sociopolitical ethics, including his teaching on peace, irrelevant and was interested in his life, death, and resurrection only as the basis for justification by faith; that whatever ethics the church taught was drawn from Hellenistic culture, particularly Stoicism.

«Neo-orthodoxy» is a term which points to that widespread movement in contemporary Protestant theology which seeks to recover the central theme of the Reformation: justification by faith in the redemption wrought by God in Jesus Christ, as the foundation of the Christian Gospel and of the Church.

But we need not make an artificial separation between justification by faith as the receiving of the gift of forgiveness, and regeneration as the actual beginning of the new life.

Justification by faith in the realm of justice means that we will not regard the pressures and counterpressures, the tensions, the overt and covert conflicts by which justice is achieved and maintained as normative in the absolute sense; but neither will we ease our conscience by seeking to escape from involvement in them.

According to the statement, there is no consensus on justification through the word of God and «by faith alone,» no consensus on the certitude of faith concerning our salvation, no consensus on the continuing sinfulness of the justified, nor on the importance of good works for our salvation, nor on the function of the doctrine of justification as criterion of the entire life and doctrine of the church.

As Evangelicals, we saw this teaching as implicit in the doctrine of justification by faith alone and tried to express it in biblical termAs Evangelicals, we saw this teaching as implicit in the doctrine of justification by faith alone and tried to express it in biblical termas implicit in the doctrine of justification by faith alone and tried to express it in biblical terms.

As Timothy George wrote in his introduction to «The Gift of Salvation» in the December 1997 issue of Christianity Today: «We rejoice that our Roman Catholic interlocutors have been able to agree with us that the doctrine of justification set forth in this document agrees with what the Reformers meant by justification by faith alone (sola fide)... [But] this still does not resolve all the differences between our two traditions on this crucial matter.»

Formulations such as «justification by faith alone» are no part of the Orthodox experience.

What I am arguing in this post is that while justification by faith alone is true, if this is as far as a person goes, while they may be justified, they have not understood the gospel.

But rather than debate what Luther believed, which probably would be a long and somewhat unhelpful conversation, perhaps you might simply explain to me how your view of justification by faith (whether or not it is Luther's) is not actually just another form of justification by works (with coming to a correct belief being the «work»), as I outlined above.

When, for example, Paul sets out to discuss such abstruse doctrines of theology as those of predestination, election, and justification by faith, in the middle chapters of the Epistle to the Romans (chaps.

In my Luther the familiar theological topics make an appearance: justification by grace through faith (which is linked with one of his favorite images, that of a «joyful exchange» of identities with Christ); the forgiveness of sins; the authority of the Word; the human as «sinner and at the same time justified.»

Finally, the nonmythological core is constituted by the statement of the justification of faith which appears consequently as the Gospel in the Gospel.

For Bultmann as for Luther, justification by faith comes from an other than the self, from an other who grants me what he commands of me.

Hence it is as a disciple of Paul and Luther that Bultmann opposes justification by faith to salvation by works.

At the beginning of Romans — the epistle of justification by faith — Paul introduces himself as an apostle set apart for the gospel and explains the gospel as a message about God's Son, born in the flesh as a descendant of David and raised from the dead by the power of the Spirit.

This group became suspect as it inclined dangerously towards the doctrine of justification by faith alone.

There remains a theological problem, in the tendency of popular evangelical discourse to reduce the gospel to regeneration and justification by faith alone, as though conversion were only about entrance to the faith.

But in contrast to the Franciscan way the Protestant Reformation understands the love of God as grace, as forgiveness given to man, rather than as a spirit which can be directly and immediately realized in man, Justification comes by faith in God's grace.

Perry Miller once said that Protestantism has always had difficulty in preventing the doctrine of justification by faith from being interpreted as meaning justification by ignorance.

Only he who is justified by faith shall live, writes St. Paul in Romans, but we often forget that justification is not only of life but of knowledge as well.

We have a kind of race memory of how they were used at the Reformation, or perhaps an actual memory of evangelical students shouting phrases such as «Justification by faith!»