Sentences with phrase «justification by faith alone»

More recognized that some of Luther's complaints were just, but an entirely different threat to the faith came when Luther went further and questioned the validity of sacraments and later developed his doctrine of justification by faith alone.

The phrase «justification by faith alone» is not in the Bible.

To follow Luther has meant more than anything else to accept the slogan «justification by faith alone.»

There follow five paragraphs of his new understanding of what eventually became the fully fledged doctrine of justification by faith alone.

In February, Spalatin sent one of his worried queries about Luther's doctrine of justification by faith alone.

Justification by faith alone does not get rid of works, but only magnifies their eternal value.

Justification by faith alone does not neglect the necessity and importance of works.

The thousands of prophecies in the Scripture that have been fulfilled are evidence that it is God's Word, and the truths it contain — like justification by faith alone in Christ alone — can be trusted.

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

Our radical attempt to demythologize the New Testament is in fact a perfect parallel to St. Paul's and Luther's doctrine of justification by faith alone apart from the works of the Law.

In fact, it used to bother me that Jesus wasn't more clear about 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.

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

«Can you please explain justification by faith alone?»

My dear friend, Burk Parsons, recently put it this way: «Believing the doctrine of justification by faith alone does not justify you.

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.

Evangelicals in the various Holiness, Wesleyan, and Arminian traditions are, one may suggest, much closer to the Catholic understanding of the relationship between justification and sanctification than they are to the more rigorous Lutheran and Calvinist champions of «justification by faith alone.»

That claim is challenged by the reality that the overwhelming majority of Christians in the world, who are in the broadest sense the ecclesia, have never heard of «justification by faith alone,» and most who have heard of it have not the foggiest notion of what it means.

A relatively small number of Protestant theologians are exercised by a sixteenth - century dispute over «justification by faith alone,» and claim that it is the articulus stantis et cadentis ecclesiae.

Being a Reformed (Calvinist) theologian of considerable earnestness, McGrath's essay understandably dwells at length on the formula «justification by faith alone,» and related questions about, for instance, the connection between justification and sanctification.

The claim that «justification by faith alone» is the articulus stantis et cadentis ecclesiae (the doctrine by which the Church stands or falls) is a distinctly minority position among Protestants who call themselves evangelicals.

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

A consensus on justification by faith alone is said to be missing.

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.»

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

Luther perceived the essence of the Word to be justification by faith alone.

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.

Consider James Talmage, a very important Mormon figure who said, «The sectarian dogma of justification by faith alone has exercised an influence for evil,» (Articles, p. 432), and «Hence the justice of the scriptural doctrine that salvation comes to the individual only through obedience,» (Articles, p. 81).

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.

Was Luther boldly proclaiming the doctrine of justification by faith alone against Roman Catholic teaching of justification by works?

Outstanding exceptions are justification by faith alone, and possibly the Protestant distaste shown towards pilgrimages and honouring the saints.

In this line of reasoning, which has the most liberal, even antinomian, consequences, «justification by faith alone» is the only article of faith that matters.

If one really believes in justification by faith alone, differences over other matters — the real presence in the Eucharist, apostolic ministry, the indissolubility of marriage, the ordination of women, and on and on — make no difference.

Positively put: Justification by faith alone amounts to justification by Christ alone.

Phillip Cary paraphrases point five of the preamble to the Joint Declaration on the Doctrine of Justification when he states that the signatories reached a «theological consensus that Luther's doctrine of justification by faith alone need not be Church - dividing.»

Referring to the 1999 Joint Declaration of the Roman Catholic Church and the Lutheran World Federation, Phillip Cary («Luther at 500,» November) optimistically notes its «theological consensus that Luther's doctrine of justification by faith alone need not be Church - dividing.»

I think it is very shrewd of Taylor to remark that if justification by faith alone had been the sole issue, it would have been possible for Protestants and Catholics to live together in relative peace.

For example, he talks about the heresies of «justification by faith alone» (p. 237), annihilationism, hyper - preterism (p. 242), Openness of God, and Religious Inclusivism (p. 281).

Not the «core fundamentals» like the Trinity, the inerrancy of Scripture, the deity of Jesus, and justification by faith alone in Christ alone.

This is especially the case when it comes to the doctrine of justification by faith alone.

First, and fundamental, is the doctrine of justification by faith alone: we are not saved by our works.

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.»

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.»

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.

Not exact matches

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?

After setting forth what Missouri understands to be the Lutheran teaching of justification by «faith alone,» the ad depicts Catholic teaching in this way: «The Roman Catholic Church teaches that something more than trust in Christ is necessary for us to be saved.

Confessional Lutherans rightly insist on the centrality of the doctrine of justification by grace alone through faith alone because of Christ alone.

In these terms, we intended to affirm nothing less than «justification by grace alone because of Christ alone through faith alone,» which is the biblical Gospel.

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.

The Catechism of the Catholic Church does not reject the distinctive Reformation formula that justification is by grace alone through faith alone because of Christ alone.