A Sola Fide Question

Unofficial Reverand Alex

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A question recently came to my mind, and I thought I'd come here to ask it:
If Sola Fide (faith alone) is valid, i.e., all we need is belief in Christ and we'll be saved, then what's up with all the Bible verses about sins being forgiven? There's the story in Luke 7, numerous instances in Paul's letters, all sorts of things about "Your love covers up a multitude of sins", or the closing of James, "Anyone who converts a sinner from his ways covers over a multitude of sins."
If all we need is faith, than why are we worried about doing things to cover over sins? Why would God inspire people to write these things?
 
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St_Worm2

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Hi Alex, sola fide, in a nutshell, means that we saved/justified by faith in what Jesus did for us/on our behalf, rather than in anything that we might do ourselves (and trust in God's promise to save us on that gracious basis alone .. e.g. John 5:24, 20:31; Romans 3:28, Ephesians 2:8-9; Titus 3:5...).

The Five Solas take a look at how we are justified/saved from different angles (so to speak) and they are all meant to lead us to the same conclusion, that salvation is all about Him, not about us. So in the end, what sola fide really means to say is it that we are saved by Christ Alone (Solus Christus). He is our only innocence, our only righteousness, and His death/blood the only atonement for our sins .. e.g. Romans 5:9-10; 2 Corinthians 5:21.

For what it's worth, here are the 5 Solas:

Sola fide
Sola Scriptura
Sola gratia
Solus Christus
Soli Deo gloria

Remember too that we Protestants draw a line between "justification" and "sanctification", something that you Roman Catholics normally do not do.

I'll come back and discuss certain verses with you if you'd like, but I thought it best to get a basic understanding of what we actually mean by sola fide to you first.

Yours and His,
David
p.s. - Here's a short/interesting/somewhat humorous look at the solas. It may prove to be useful to you: The Soul of the Solas by R.C. Sproul Jr.

Romans 11
6 If it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace.

.
 
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Mountainmike

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One of the problems is terminology.

Does " faith" mean unformed faith that is just " intellectual assent, or " formed faith" including charity?, indeed also hope?

This is not as clear cut between denominations as people think.
Faith and salvation have several biblical aspects.

For example - In the joint declaration of (some) Lutheran churches and the Holy See, it was accepted that Lutherans meant by faith " formed faith", and on that basis the see was able to achieve joint understanding with them, whilst warning Catholics it was a misleading use of the word faith alone, that use of faith subject to too many misunderstandings. Where others use faith as just assent, on which the see cannot then agree to faith alone.

The best book I ever saw on this is jimmy Akins "salvation controversy" , in which he looks at the areas in which Catholics, calvinists and so on agree and where they disagree, including the fact that there is a difference in how they use words. It traces the OT and NT uses of words like salvation and justification, demonstrating the event, present and future aspects, and also that salvation itself has multiple uses for eternal and current atonement.


Whilst akin is protestant pastor turned catholic, it is not a party political broadcast but a good review of areas of difference and similarity, written by a man who has seen both sides of the fence so familiar with both, and able therefore .like the differences between Calvinist and catholic , molinist and thomist understandings of predestination, and the ( substantial) extent to which Catholicism even agrees with a substantial part of TULIP.

The point is salvation by faith alone, needs both faith and salvation defining and exploring.



A question recently came to my mind, and I thought I'd come here to ask it:
If Sola Fide (faith alone) is valid, i.e., all we need is belief in Christ and we'll be saved, then what's up with all the Bible verses about sins being forgiven? There's the story in Luke 7, numerous instances in Paul's letters, all sorts of things about "Your love covers up a multitude of sins", or the closing of James, "Anyone who converts a sinner from his ways covers over a multitude of sins."
If all we need is faith, than why are we worried about doing things to cover over sins? Why would God inspire people to write these things?
 
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Rescued One

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True faith is a gift from God and part of the new birth. Our hearts have been changed. Instead of following the ways of the world, we are following Christ. That change results in obeying Him.

John 14
15If ye love me, keep my commandments.
16And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; 17Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.

Why did God save us?

Ephesians 2:10. Paul says, “For we are God’s workmanship, created in Christ Jesus,
to do good works, which God prepared in advance for us to do”.

Christian Fights Sin.jpg
 
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redleghunter

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A question recently came to my mind, and I thought I'd come here to ask it:
If Sola Fide (faith alone) is valid, i.e., all we need is belief in Christ and we'll be saved, then what's up with all the Bible verses about sins being forgiven? There's the story in Luke 7, numerous instances in Paul's letters, all sorts of things about "Your love covers up a multitude of sins", or the closing of James, "Anyone who converts a sinner from his ways covers over a multitude of sins."
If all we need is faith, than why are we worried about doing things to cover over sins? Why would God inspire people to write these things?
Good evening!

Let's first put away the usual fallacies we see on this site and others . We are speaking of saving faith? Not the usual meme of head faith or belief that even the demons believe in God.

According to saving faith and being justified by faith alone, or solely or apart from works, I think the best commentary (other than St Paul of course!) on the subject is St Chrysostom:


Chrysostom does use 'alone' not once but twice in his homily on Acts chapter 15:

Do you mark how closely the trials succeed each other, from within, from without? It is well ordered too, that this happens when Paul is present, that he may answer them. When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul andBarnabas, and certain other of them, should go up to Jerusalem unto theapostles and elders about this question. Acts 15:2 And Paul does not say, What? Have I not a right to be believed after so many signs? But he complied for their sakes. And being brought on their way by the Church, they passed through Phenice and Samaria, declaring the conversion of theGentiles: and they caused great joy unto all the brethren. Acts 15:3 And observe, the consequence is that all the Samaritans also, learn what has come to the Gentiles: and they rejoiced. And when they had come to Jerusalem, they were received of the Church, and of the apostles and elders, and they declared all things that God had done with them. Acts 15:4 See what a providence is here! But there rose up certain of the sect of thePharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses. And the apostles and elders came together to consider of this matter.

And when there had been much disputing, Peter rose up and said unto them, Men and brethren, you know how that of old days God made choice among us, that the Gentiles by my mouth should hear the word of theGospel, and believe. Acts 15:5-7 Observe Peter from the first standing aloof (κεχωρισμένον) from the affair, and even to this time judaizing. And yet (says he) ye know. ch. 10:45; 11:2 Perhaps those were present who of old found fault with him in the matter of Cornelius, and went in with him (on that occasion): for this reason he brings them forward as witnesses. From old days, he says, did choose among you. What means, Among you? Either, in Palestine, or, you being present. By my mouth. Observe how he shows that it was God speaking by him, and no human utterance. And God, thatknows the hearts, gave testimony unto them: he refers them to the spiritual testimony: by giving them the Holy Ghost even as unto us. Acts 15:8 Everywhere he puts the Gentiles upon a thorough equality. And put no difference between us and them, having purified their hearts by faith. Acts 15:9 From faith alone, he says, they obtained the same gifts. This is also meant as a lesson to those (objectors); this is able to teach even them thatfaith only is needed, not works nor circumcision. For indeed they do not say all this only by way of apology for the Gentiles, but to teach (the Jewishbelievers) also to abandon the Law.

(NPNF1-11. Saint Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans - Christian Classics Ethereal Library) (Saint Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans)

Chrysostom in his Homilies on the epistle of Romans once again makes it clear that it is faith alone:

Ver. 24, 25. Being justified freely by His grace through the redemption that is in Christ Jesus: Whom God has set forth to be a propitiation throughfaith in His blood, to declare His righteousness.

See by how many proofs he makes good what was said. First, from the worthiness of the person, for it is not a man who does these things, that He should be too weak for it, but God all-powerful. For it is to God, he says, that the righteousness belongs. Again, from the Law and the Prophets. For you need not be afraid at hearing the without the Law, inasmuch as the Law itself approves this. Thirdly, from the sacrifices under the old dispensation. For it was on this ground that he said, In His blood, to call to their minds those sheep and calves. For if the sacrifices of things without reason, he means, cleared from sin, much more would this blood. And he does not say barely λυτρώσεως, but ἀπολυτρώσεως, entire redemption, to show that we should come no more into such slavery. And for this same reason he calls it a propitiation, to show that if the type had such force, much more would the reality display the same. But to show again that it was no novel thing or recent, he says, fore-ordained (Auth. Version marg.); and by saying God fore-ordained, and showing that the good deed is the Father's, he shows it to be the Son's also. For the Father fore-ordained, but Christ in His own blood wrought the whole aright.

To declare His righteousness. What is declaring of righteousness? Like the declaring of His riches, not only for Him to be rich Himself, but also to make others rich, or of life, not only that He is Himself living, but also that He makes the dead to live; and of His power, not only that He is Himself powerful, but also that He makes the feeble powerful. So also is the declaring of His righteousness not only that He is Himself righteous, but that He does also make them that are filled with the putrefying sores (κατασαπέντας) of sin suddenly righteous. And it is to explain this, viz. what is declaring, that he has added, That He might be just, and the justifier of him which believes in Jesus. Doubt not then: for it is not of works, but of faith: and shun not the righteousness of God, for it is a blessing in two ways; because it is easy, and also open to all men. And be not abashed and shamefaced. For if He Himself openly declares (ἐ νδείκνυται) Himself to do so, and He, so to say, finds a delight and apride therein, how do you come to be dejected and to hide your face at what your Master glories in? Now then after raising his hearers expectations by saying that what had taken place was a declaring of the righteousness of God, he next by fear urges him on that is tardy and remissful about coming; by speaking as follows:

[...]

He continues:

Ver. 27. Where is boasting then? It is excluded, he says. By what law? Of works? Nay, but by the law of faith.

Paul is at great pains to show that faith is mighty to a degree which was never even fancied of the Law. For after he had said that God justifies man by faith, he grapples with the Law again. And he does not say, where then are the well doings of the Jews? Where their righteous dealing? But, where is then the boasting? so taking every opportunity of showing, that they do but use great words, as though they had somewhat more than others, and have no work to show. And after saying, Where then is the boasting? he does not say, it is put out of sight and has come to an end, but it is excluded, which word rather expresses unseasonableness; since the reason for it is no more. For as when the judgment has come they that would repent have not any longer the season for it, thus now the sentence being henceforth passed, and all being upon the point of perishing, and He being at hand Who by grace would break these terrors, they had no longer the season for making a plea of amelioration wrought by the Law. For if it were right to strengthen themselves upon these things, it should have been before His coming. But now that He who should save by faith had come, the season for those efforts was taken from them. For since all were convicted, He therefore saves by grace. And this is why He has come but now, that they may not say, as they would had He come at the first, that it was possible to be saved by the Law and by our own labors and well-doings. To curb therefore this their effrontery, He waited a long time: so that after they were by every argument clearly convicted of inability to help themselves, He then saved them by His grace. And for this reason too when he had said above, To declare His righteousness, he added, at this time. If any then were to gainsay, they do the same as if a person who after committing great sins was unable to defend himself in court, but was condemned and going to be punished, and then being by the royal pardon forgiven, should have the effrontery after his forgiveness to boast and say that he had done no sin. For before the pardon came, was the time to prove it: but after it came he would no longer have the season for boasting. And this happened in the Jews' case. For since they had been traitors to themselves, this was why He came, by His very coming doing away their boasting. For he who says that he is a teacher of babes, and makes his boast in the Law, and styles himself an instructor of the foolish, if alike with them he needed a teacher and a Saviour, can no longer have any pretext for boasting. For if even before this, the circumcision was made uncircumcision, much rather was it now, since it is cast out from both periods. But after saying that it was excluded, he shows also, how. How then does he say it was excluded? By what law? Of works? Nay, but by the law of faith. See he calls the faith also a law delighting to keep to the names, and so allay the seeming novelty. But what is the law of faith? It is, being saved by grace. Here he shows God's power, in that He has not only saved, but has even justified, and led them to boasting, and this too without needing works, but looking for faith only. And in saying this he attempts to bring the Jew who has believed to act with moderation, and to calm him that has not believed, in such way as to draw him on to his own view. For he that has been saved, if he be high-minded in that he abides by the Law, will be told that he himself has stopped his own mouth, himself has accused himself, himself has renounced claims to his own salvation, and has excluded boasting. But he that has not believed again, being humbled by these same means, will be capable of being brought over to the faith. Do you see how great faith's preëminence is? How it has removed us from the former things, not even allowing us to boast of them?
(CHURCH FATHERS: Homily 7 on Romans (Chrysostom) Chrysostom Homily 7 on Romans)
 
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Sola Fide is not "belief" alone; that is, it is not mental assent to a set of theological propositions, or simply an agreement that X or Y is true. Faith here is a bold, radical trust in what God has graciously done for us in and through Jesus; this faith is not an act of the human will or intellect, but a precious gift of God which comes from outside of ourselves by which God Himself acts upon us to turn us toward Himself.

The person who has faith is not the person who merely agrees with a series of theological propositions, but the person who trusts in Jesus Christ who gives Himself freely to us and for us.

The point isn't a reductionism from X, Y, and Z things to merely X as one thing that must be done. That is to say, it isn't reducing the number of works to a single work by which having done it we are saved and that's that. The point, instead, is that it is God Himself who singularly acts both in history and upon us individually to take hold of us, reconcile us, and bring us to Himself by what Christ has done and what we have by, from, and in Christ.

We are not the protagonists of our own salvation story, Jesus Christ is.

-CryptoLutheran
 
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Unofficial Reverand Alex

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Wow, these are some really good answers, thank you.
I guess my question is more specific than I worded it originally; sola fide is broader than what I'm trying to get at. Let's try this again:
If Jesus, by his crucifixion & resurrection, forgave all of our sins, then why does St. Paul say "Confess your sins to each other, and you will be forgiven"? It seems a little unnecessary.
I'm not trying to say anything accusatory, I'm just trying to understand this a little more. And there are many other Bible verses about sins being forgiven, the aforementioned verse is just the one that made me think about this question.
 
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Tree of Life

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Sola Fide - The Doctrine Defined

The doctrine of Sola Fide teaches that justification is by faith alone.

To unpack this a bit more, this means that a person is declared righteous by God as a gift. This righteousness is the complete and perfect righteousness of Christ which he accomplished during his entire earthly life in living in perfect obedience to God's law. Christ's righteousness is imputed to sinners. In justification, a sinner is clothed with the righteousness of Christ - and though this person is truly a sinner and not righteous in themselves - God declares them to be righteous based upon the righteousness of Christ alone.

The way a sinner receives this is by faith alone. To be more technical, faith is the instrument by which we receive the righteousness of Christ. God justifies a person because of the righteousness of Christ, not because of some virtue in their faith. Yet faith is the instrument by which a sinner receives this righteousness.

An Illustration
To give a crude illustration, think of a report card. Because of our sin, we have utterly failed to obey God's law and so merit the blessings of the covenant (eternal life). We have merited covenant curse (eternal punishment). We got straight Fs.

In justification, God pardons all our sins. Sticking to the report card analogy, this might have the affect of giving us a "blank slate". But, as we'll see shortly, justification is much more than a blank slate.

In college I transferred from one university to another my junior year. Before I transferred I had something like a 3.2 GPA. My credits transferred, but for some reason my grades and GPA did not transfer. So suddenly in my junior year I had a 4.0 again - a fresh start, a blank slate. Of course I was able to tarnish that a bit in my remaining 2 years and I graduated with a 3.5.

Sometimes we think of justification like this. We get a fresh start, but we've got the ability to sin again and thus need more forgiveness or perhaps need to be saved all over again. But nothing could be further from the truth. In justification, God pardons our sins and gives us the righteousness of Christ. Jesus' perfect, untarnishable 4.0 is given to us as a gift and there's nothing that we can do to mess with it. Our righteousness is perfect and in heaven. In God's eyes, a person who by faith is righteous has a perfect 4.0. It's Jesus' 4.0 credited to their account.

Therefore, a justified person is fully under the blessing and pleasure of God at every moment in his justified life - EVEN THOUGH HE IS A SINNER! What a blessed reality! What a wonderful gift!

Concluding thoughts
It would remain still to demonstrate this doctrine from Scripture and to clear away objections and misunderstandings. One such misunderstanding is the idea that if we're accepted by God and justified based purely on faith then this means that our good works are meaningless or unnecessary. But this is unbiblical and it's not what Sola Fide teaches. I can comment more on that if necessary.
 
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Getting the above out of the way...

@Unofficial Reverand Alex I would encourage you to take a closer look at these Scriptures. Are you suggesting that the Bible teaches that we can achieve the forgiveness of sins based on good things that we do?
 
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A question recently came to my mind, and I thought I'd come here to ask it:
If Sola Fide (faith alone) is valid, i.e., all we need is belief in Christ and we'll be saved, then what's up with all the Bible verses about sins being forgiven? There's the story in Luke 7, numerous instances in Paul's letters, all sorts of things about "Your love covers up a multitude of sins", or the closing of James, "Anyone who converts a sinner from his ways covers over a multitude of sins."
If all we need is faith, than why are we worried about doing things to cover over sins? Why would God inspire people to write these things?
It is one thing to be saved. It is something else to go to heaven. To have the peace of heaven, you need to repent of your sin.
 
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Let's try this again:
If Jesus, by his crucifixion & resurrection, forgave all of our sins, then why does St. Paul say "Confess your sins to each other, and you will be forgiven"? It seems a little unnecessary.
It seems evident in Scripture that Jesus made possible our forgiveness. His sacrifice paid the price for the sins of the world. However, that doesn't mean that everyone who is alive is heaven-bound.

It is just as true that we humans, now eligible for salvation and no longer permanently outcast because of the sin of our first parents, must appropriate that forgiveness which is offered.

Some say that's done by flattering God and earning a place with him through our meritorious deeds. We believe, however, that the Bible teaches that it is accomplished through Faith instead, and that Faith is a free gift of God.
 
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It is one thing to be saved. It is something else to go to heaven. To have the peace of heaven, you need to repent of your sin.

Interestingly, I have not found any verse in the Bible that uses the term "repent of your sin". Perhaps you can help me find it.
 
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bbbbbbb

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Acts 3:19
Matt 3:2 perhaps?

The Greek word (metanoia) which is translated as repent literally means to change one's mind (meta - to change and noia - the mind). One can change one's mind about any number of things, including sin. The New Testament primarily presents repentance in terms of changing one's mind concerning the person and work of Jesus Christ.

Acts 3:19 Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord,

Forgiveness of sins is the fruit of repentance (and faith) in this verse; forgiveness is not conditioned upon repenting of sin.

Matthew 3:2 and saying, “Repent, for the kingdom of heaven has come near.”

Here John the Bapist is preaching, telling people to repent (change their minds), not necessarily to change their minds about sin, which is not mentioned at all. Perhaps it is more likely that the message was about the kingdom of heaven.

47 and that repentance and remission of sins should be preached in his name unto all the nations, beginning from Jerusalem.

Yes, first comes repentance (change of mind - faith) and then comes remission of sins. Repentance (change of mind - faith in Jesus Christ) is essential. Cleaning up one's act and abandoning sin never saved anyone.
 
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Unofficial Reverand Alex

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Are you suggesting that the Bible teaches that we can achieve the forgiveness of sins based on good things that we do?
What I'm asking about is why Jesus tells the woman in the end of Luke 7 that her love covers over a multitude of sins, if our sins are already forgiven by Jesus. Why Paul tells us to confess our sins to each other, so we'll be forgiven. I'm absolutely not denying the fact that Jesus forgives us, I'm just questioning the purpose of various verses telling us things that blot out our sins if that's not how sins are forgiven. I guess I'm just looking for a deeper understanding of these verses about forgiveness.
Concluding thoughts
It would remain still to demonstrate this doctrine from Scripture and to clear away objections and misunderstandings. One such misunderstanding is the idea that if we're accepted by God and justified based purely on faith then this means that our good works are meaningless or unnecessary. But this is unbiblical and it's not what Sola Fide teaches. I can comment more on that if necessary.
Do please comment more, I appreciate how deeply you understand these doctrines.
 
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Our change of mind or repentance comes from God.

New International Version
Opponents must be gently instructed, in the hope that God will grant them repentance leading them to a knowledge of the truth,

New Living Translation
Gently instruct those who oppose the truth. Perhaps God will change those people's hearts, and they will learn the truth.

English Standard Version
correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth,

Berean Study Bible
He must gently reprove those who oppose him, in the hope that God may grant them repentance leading to a knowledge of the truth.

Berean Literal Bible
in gentleness disciplining those opposing, lest ever God may give them repentance unto a knowledge of the truth,

New American Standard Bible
with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth,

King James Bible
In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;
 
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