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.
Not exact matches
This is especially the case when it
comes to the doctrine of
justification by faith alone.
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.
Secondly, we have
come to significant agreement (although surely with differences remaining) on profound theological issues: on our
justification by faith through grace in Jesus Christ; on the proper relationship between Scripture and tradition; on the communion of saints and the universal call to holiness; and on the role of Mary in the life of the Christian and of the church.
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).
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.
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.
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.