Sentences with phrase «justification by faith in»

The perfect example of Justification by Faith in action is the parable of the prodigal son.

We believe in justification by faith in Christ, not justification by accuracy of doctrine.

It is possible to date that beginning with Jonathan Edwards's preaching of justification by faith in his Northampton, Massachusetts, church in 1735, or with John Wesley's Aldersgate experience in May 1738, or with George Whitefield's momentous preaching tour of New England in September 1740.

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.

It was exciting to see the group grasp the idea that they were faced with two options: either try to keep the whole law (which was impossible) or accept justification by faith in Jesus.

«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.

It is in this context that Paul says much about the natural man being «in sin,» until its burden is lifted and victory is won through justification by faith in Jesus Christ.

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.

Not exact matches

For those who never ever heard of Jesus, and never ever had the chance their justification is by faith in God.

Among the many blessings resulting from this cooperative effort, we note especially our common affirmation of the most central truths of Christian faith, including justification by faith, in the 1997 statement, «The Gift of Salvation.»

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.»

The Protestant evangelical primacy of justification by faith, coupled with an overemphasis on discontinuity between the covenants, has more often than not resulted in the confusion of soteriological and ethical categories, in the end breeding among evangelicals a moral mindset devoid of both foundations and fiber.

Building on the emphasis on the individual in pietism, moving through Kant, and in this century appropriating existentialism, Lutheranism has too frequently tried to construct in the private experience of justification an area for faith that can not be touched by the challenges of modernity.

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

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.

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?

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.

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.

In the same way, we don't need to put people through the whole justification by faith gauntlet to teach them to be grateful they are children of God.

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.

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.

«I do not believe», he once declared to me with customary irony, «in justification by faith!»

He was still in the apologetic phase of his preaching — negatively analytical and critical to break down false optimism before justification by faith took place.

Justification by faith is... simply one detail in the soul's general religious heritage, from Christ....

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.

All of this is based, of course, in ideas of justification by faith, of the priesthood of all believers, of direct access to God's forgiveness and mercy.

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 alonIn 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 alonin 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).

Lutherans involved in such discussions, in the Faith and Order movement and elsewhere, have constantly set forth justification by faith, though sometimes without even using the terminoFaith and Order movement and elsewhere, have constantly set forth justification by faith, though sometimes without even using the terminofaith, though sometimes without even using the terminology.

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.

At the heart of the 16th - century Reformation movement was the experience of «justification by faith» in the life of an Augustinian monk.

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.

According to Catholic doctrine man can not judge his justification or his eternal salvation with absolute certainty while he is still a pilgrim, and this is ultimately not contradicted by the Protestant doctrine of justification either, despite all controversies, because in Lutheranism, too, absolute «fiducial faith» has always been attacked.

And it was this doctrine, in turn based on the doctrine of justification by faith, which made it possible for Luther and Calvin to say what it means to live the Christian life of service to the God of love in the midst of the tragic necessities of this world.16

[4] Eberhard Jüngel and John Webster, In XV Psalmos Graduum by Martin Luther, 1533, (quoted in) Justification: The Heart of Christian Faith (New York: T & T Clark, 2001), 1In XV Psalmos Graduum by Martin Luther, 1533, (quoted in) Justification: The Heart of Christian Faith (New York: T & T Clark, 2001), 1in) Justification: The Heart of Christian Faith (New York: T & T Clark, 2001), 17.

The other is between those who use «justification by faith» — or in the especially aggravated case of Lutherans, the «law and gospel» distinction — to fund their antinomianism, and those appalled by this.

«We agree that justification is not earned by any good works or merits of our own; it is entirely God's gift... Faith is not merely intellectual assent but an act of the whole person, involving the mind, the will, and the affections, issuing in a changed life.

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.

As Evangelicals, we saw this teaching as 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.»

We are justified by faith in the Messiah not by believing the correct doctrine about justification.

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.

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.»

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.

There is a difference between justification through faith in the sight of God and justification by works in the sight of man.

My point to you was that, in order for Luther's salvation by faith to be anything other than another justification by works, it required that there be predestintion.

Whereas in the earlier Luther the fear of death was the ultimate form of unbelief, the Luther who discovered justification by faith understood that no matter how great our faith, it can not be strong enough to stave off terror before death.

Every new Christian I have ever talked to who has clearly understood that justification is by faith alone in Christ alone has asked «So... I don't have to do anything?

Justification in the sight of man by way of sanctification or becoming ever more like Christ is a process which has the potential of saving others.; this by exemplifying through faith in action that faith alone in the blood of Christ alone saves you, this on the hope of attracting believers from faith to faith in action and unbelievers first to faith and salvation and then to faith in action, paying it forward, growing His Kingdom.