Editing Sola fide (section)

==Centrality in the doctrine of the Protestant Reformation==
The doctrine of ''sola fide'' asserts that [[God in Christianity|God]]'s pardon for guilty [[Christian views on sin|sinners]] is granted to and received through faith alone, excluding all "[[Good works|works]]" (good deeds).<ref name="Griffith 2018">{{cite journal |last=Griffith |first=Howard |date=Spring 2018 |title=Luther in 1520: Justification by Faith Alone |url=https://journal.rts.edu/article/luther-in-1520-justification-by-faith-alone/ |journal=Reformed Faith & Practice: The Journal of Reformed Theological Seminary |publisher=[[Reformed Theological Seminary]] |location=[[Orlando, Florida]] |volume=3 |issue=1 |pages=[https://journal.rts.edu/wp-content/uploads/2018/06/Cumulative-3.1-w-cover.pdf 28-37] |archive-url=https://web.archive.org/web/20201203011553/https://journal.rts.edu/article/luther-in-1520-justification-by-faith-alone/ |archive-date=3 December 2020 |url-status=live |access-date=12 November 2021}}</ref> Without God's input, mankind, Christianity asserts, is [[Fall of man|fallen and sinful]], meaning its actions and omissions are afflicted by the [[Curse and mark of Cain|curse]] and most if not all would face [[Divine retribution|God's wrath]] due to the [[fall of man]] (which spelt the end of Eden).<ref name="Griffith 2018"/> God, the faith holds, sent his only Son in human form, to [[Resurrection of Jesus|be reborn in all mankind]] so through [[Jesus Christ]] alone (''[[solus Christus]]'') sinners may receive pardon (justification), which is granted solely through faith.<ref name="Griffith 2018"/>

Christ's righteousness, according to the followers of ''sola fide'', is [[Imputed righteousness|imputed]] (or attributed) by God to sinners coming to a state of true, loving belief (as opposed to [[Infused righteousness|infused]] or [[Imparted righteousness|imparted]]). If so God's verdict and potential pardon is from genuinely held Christian faith (or in a few more liberal sects, all of Christ's principles) rather than anything in the sinner. This contrasts with other supposed [[means of grace]], such as priestly confession and rituals such as weekly taking of the sacrament.<ref name="Griffith 2018"/> See the ''[[ordo salutis]]'' for more detail on the doctrine of [[Salvation in Christianity|salvation]] considered more broadly than justification by faith alone.

The standalone ''sola fide'' justification of souls is a tenet of the [[Lutheranism|Lutheran]] and [[Reformed tradition|Reformed]] churches but neither the Roman Catholic nor the Eastern Orthodox churches affirm it. These Protestant traditions exclude all human works (except the [[Ministry of Jesus|works of Jesus Christ]], which form the basis of justification) from the legal verdict (or pardon) of justification.<ref name="Griffith 2018"/> According to [[Martin Luther]], justification by faith alone is the article on which the [[Christian Church|Church]] stands or falls.<ref name="Griffith 2018"/> Thus, "faith alone" is foundational to Lutheranism and Reformed Christianity, and as a formula distinguishes it from other [[Christian denominations]].

===Lutheran theology===
{{Main|Lutheran theology}}
{{Further|History of Lutheranism}}
{{Historical Christian theology}}

From 1510 to 1520, [[Martin Luther]] lectured on the [[Book of Psalms]] and the [[Pauline epistles]] to the [[Epistle to the Galatians|Galatians]], [[Epistle to the Hebrews|Hebrews]], and [[Epistle to the Romans|Romans]]. As he studied these portions of the Bible, he came to view the use of terms such as [[penance]] and [[righteousness]] by the Roman Catholic Church in new ways (see [[Book of Genesis|Genesis]] {{Bibleref2-nb|Genesis|15:6}}, [[Epistle to the Galatians|Galatians]] {{Bibleref2-nb|Galatians|3:1–7}}, [[Epistle to the Romans|Romans]] {{Bibleref2-nb|Romans|4:1–5}}). He became convinced that [[Criticism of the Catholic Church|the Roman Catholic Church was corrupt]] in its ways and had lost sight of what he saw as several of the central truths of Christianity, the most important of which, for Luther, was the doctrine of justification—God's act of declaring a sinner righteous—by faith alone through God's grace.<ref name="Griffith 2018"/> Therefore, he began to teach that [[Salvation in Christianity|salvation]] or redemption is a gift of [[Divine grace|God's grace]], attainable exclusively through faith in Jesus Christ.<ref name="Griffith 2018"/><ref name="Wriedt">Wriedt, Markus. "Luther's Theology," in ''The Cambridge Companion to Luther''. New York: Cambridge University Press, 2003, pp. 88–94.</ref>

"This one and firm rock, which we call the doctrine of justification," insisted Luther, "is the chief article of the whole Christian doctrine, which comprehends the understanding of all godliness."<ref name="Luther">Selected passages from Martin Luther, "Commentary on Galatians (1538)" as translated in Herbert J. A. Bouman, "The Doctrine of Justification in the Lutheran Confessions," Concordia Theological Monthly 26 (November 1955) No. 11:801. [http://www.ctsfw.edu/library/files/pb/577 ctsfw.edu] {{webarchive|url=https://web.archive.org/web/20080512021427/http://www.ctsfw.edu/library/files/pb/577 |date=12 May 2008}}</ref> He also called this doctrine the ''articulus stantis et cadentis ecclesiae'' ("article of the standing and falling church"): "if this article stands, the Church stands; if it falls, the Church falls."<ref>In XV Psalmos graduum 1532–1533; WA 40/III.352.3</ref> For Lutherans this doctrine is the [[material principle]] of theology in relation to the Bible, which is the [[formal principle]].<ref name="material">Herbert J. A. Bouman, ''ibid''., 801–802.</ref> They believe justification by grace alone through faith alone in Christ's righteousness alone is the [[gospel]], the core of the Christian faith around which all other Christian doctrines are centered and based.

Luther came to understand justification as entirely the work of God. When God's righteousness is mentioned in the gospel, it is God's action of declaring righteous the unrighteous sinner who has faith in Jesus Christ.<ref>Jaroslav Pelikan and Helmut Lehmann, eds., ''Luther's Works'', 55 vols. (St. Louis and Philadelphia: Concordia Publishing House and Fortress Press, 1955–1986), 34:337</ref> The righteousness by which the person is justified (declared righteous) is not his own (theologically, ''proper'' righteousness) but that of another, Christ (''alien'' righteousness). "That is why faith alone makes someone just and fulfills the law," said Luther. "Faith is that which brings the Holy Spirit through the merits of Christ."<ref name="definefaith">[http://www.ProjectWittenberg.org/pub/resources/text/wittenberg/luther/luther-faith.txt Martin Luther's Definition of Faith]</ref> Thus faith, for Luther, is a gift from God, and "a living, bold trust in God's grace, so certain of God's favor that it would risk death a thousand times trusting in it."<ref name="faithromans">{{cite web|url=http://www.ccel.org/l/luther/romans/pref_romans.html|title=Preface to Romans by Martin Luther}}</ref> This faith grasps Christ's righteousness and appropriates it for the believer. He explained his concept of "justification" in the [[Smalcald Articles]]:

{{blockquote|The first and chief article is this: Jesus Christ, our God and Lord, died for our sins and was raised again for our justification ([[Epistle to the Romans|Romans]] {{Bibleref2-nb|Romans|3:24–25}}). He alone is the Lamb of God who takes away the sins of the world ([[Gospel of John|John]] {{Bibleref2-nb|John|1:29}}), and God has laid on Him the iniquity of us all ([[Book of Isaiah|Isaiah]] {{Bibleref2-nb|Isaiah|53:6}}). All have sinned and are justified freely, without their own works and merits, by His grace, through the redemption that is in Christ Jesus, in His blood ([[Epistle to the Romans|Romans]] {{Bibleref2-nb|Romans|3:23–25}}). This is necessary to believe. This cannot be otherwise acquired or grasped by any work, law or merit. Therefore, it is clear and certain that this faith alone justifies us.&nbsp;... Nothing of this article can be yielded or surrendered, even though heaven and earth and everything else falls ([[Gospel of Mark|Mark]] {{Bibleref2-nb|Mark|13:31}}).<ref>Luther, Martin. "The Smalcald Articles," in ''Concordia: The Lutheran Confessions''. Saint Louis: Concordia Publishing House, 2005, 289, Part two, Article 1.</ref>|author=Martin Luther|title="The Smalcald Articles" in Concordia: The Lutheran Confessions|source=Part 2, Article 1}}

Traditionally, Lutherans have taught ''[[forensic]]'' (or legal) justification, a divine verdict of acquittal pronounced on the believing sinner. God declares the sinner to be "not guilty" because Christ has taken his place, living a perfect life according to God's law and suffering for his sins. For Lutherans, justification is in no way dependent upon the thoughts, words, and deeds of those justified through faith alone in Christ. The new obedience that the justified sinner renders to God through [[sanctification]] follows justification as a consequence, but is not part of justification.<ref name="sanct">Herbert J. A. Bouman, ''ibid''., 805.</ref>

Lutherans believe that individuals receive this gift of salvation through faith alone.<ref>{{cite web |title=Augsburg Confession – Book of Concord |url=http://www.bookofconcord.com/augsburgconfession.html#article4 |url-status=dead |archive-url=https://web.archive.org/web/20081010210355/http://www.bookofconcord.com/augsburgconfession.html#article4 |archive-date=10 October 2008 |access-date=22 February 2009}}</ref><ref>{{Cite web |title=The Augsburg Confession |url=https://bookofconcord.org/augsburg-confession/ |access-date=2023-05-19 |website=bookofconcord.org |at=Article XX, 'Of Good Works' |language=en |quote=It is only by faith that forgiveness of sins is apprehended}}</ref> Saving faith is the knowledge of,<ref>{{bibleverse||John|17:3|31}}, {{bibleverse||Luke|1:77|31}},{{bibleverse||Galatians|4:9|31}}, {{bibleverse||Philippians|3:8|31}}, and {{bibleverse|1|Timothy|2:4|31}} refer to faith in terms of knowledge.</ref> acceptance of,<ref>{{bibleverse||John|5:46|31}} refers to acceptance of the truth of Christ's teaching, while {{bibleverse||John|3:36|31}} notes the rejection of his teaching.</ref> and trust<ref>{{bibleverse||John|3:16,36|50}}, {{bibleverse||Galatians|2:16|31}}, {{bibleverse||Romans|4:20-25|31}}, {{bibleverse|2|Timothy|1:12|31}} speak of trust, confidence, and belief in Christ. {{bibleverse||John|3:18|31}} notes belief in the name of Christ, and {{bibleverse||Mark|1:15}} notes belief in the gospel.</ref> in the promise of the Gospel.<ref name="Engelder">{{Cite book |last=Engelder |first=Theodore Edward William |url=http://archive.org/details/MN41551ucmf_1 |title=Popular symbolics [microform]: the doctrines of the churches of Christendom and of other religious bodies examined in the light of Scripture |date=1934 |publisher=St. Louis, Missouri: Concordia Publishing House |others=Internet Archive |pages=54–55, Part XIV. "Sin"}}</ref> Even faith itself is seen as a gift of God, created in the hearts of Christians<ref>[http://www.biblegateway.com/passage/?search=Ps.%2051:10;&version=31; Ps. 51:10], Engelder, T.E.W., [https://archive.org/details/MN41551ucmf_1 Popular Symbolics]. St. Louis: Concordia Publishing House, 1934, p.&nbsp;57 Part XV. "Conversion", paragraph 78.</ref> by the work of the Holy Spirit through the Word<ref>[http://www.biblegateway.com/passage/?search=John%2017:20;&version=31; John 17:20], [http://www.biblegateway.com/passage/?search=Rom.%2010:17;&version=47; Rom. 10:17], Engelder, T.E.W., [https://archive.org/details/MN41551ucmf_1 Popular Symbolics]. St. Louis: Concordia Publishing House, 1934, p.&nbsp;101 Part XXV. "The Church", paragraph 141.</ref> and Baptism.<ref>[http://www.biblegateway.com/passage/?search=Titus%203:5;&version=50; Titus 3:5], Engelder, T.E.W., [https://archive.org/details/MN41551ucmf_1 Popular Symbolics]. St. Louis: Concordia Publishing House, 1934, p.&nbsp;87 Part XXIII. "Baptism", paragraph 118.</ref> Faith is seen as an instrument that receives the gift of salvation, not something that causes salvation.<ref>[http://www.biblegateway.com/passage/?search=Eph.%202:8;&version=31; Eph. 2:8], Engelder, T.E.W., [https://archive.org/details/MN41551ucmf_1 Popular Symbolics]. St. Louis: Concordia Publishing House, 1934, p.&nbsp;57 Part XV. "Conversion", paragraph 78.</ref> Thus, Lutherans reject the "[[decision theology]]" which is common among modern [[evangelicalism|evangelicals]], such as Baptists and Methodists.

For Lutherans, justification provides the power by which Christians can grow in holiness and do good works (cf. ''[[Sanctification in Christianity#Lutheranism]]''). Such improvement comes about in the believer only after he has become a new creation in Christ through Holy Baptism. This improvement is not completed in this life: Christians are always "saint and sinner at the same time" (''simul iustus et peccator'')<ref>"whoever is justified is still a sinner", from the [https://www.uni-due.de/collcart/es/sem/s6/txt10_3.htm Third Disputation Concerning Justification] (1536) or "daily we sin, daily we are justified", ''Luther's Works'', vol. 34 {{ISBN|0-8006-0334-6}}</ref>—saints because they are holy in God's eyes, for Christ's sake, and do works that please him; sinners because they continue to sin until death.

===Reformed theology===
The [[Reformed Christianity|Reformed tradition]], which includes the [[Continental Reformed]], [[Presbyterian]], [[Reformed Anglican]] and [[Congregationalist]] denominations, upholds the doctrine of ''sola fide''.<ref name="Allen2010"/><ref name="Bray2021">{{cite book |last1=Bray |first1=Gerald |title=Anglicanism |date=3 March 2021 |publisher=Lexham Press |isbn=978-1-68359-437-6 |language=en|quote=The doctrine of justification by faith alone was the central teaching of the Lutheran Reformation and is fully accepted by Anglicans. Apart from anything else, it is a guarantee that everyone is saved equally—there is no special reward for those who do more (or better) works than others.}}</ref>

At present, the Reformed tradition includes different theological views, including [[Federal Vision|Auburn Avenue Theology]] (Federal Vision Theology), which distinguishes between initial justification by faith alone and final justification "through faith and works or faith and faithfulness."<ref name="Clark2023">{{cite web |last1=Scott Clark |first1=R. |title=Lordship Salvation, The Federal Vision, And The Covenant Theology That The Reformation Rejected |url=https://heidelblog.net/2023/01/might-you-be-following-gabriel-biel-and-not-know-it/ |publisher=Heidelberg Reformation Association |access-date=2 May 2025 |date=9 January 2023}}</ref> Likewise, in the sacrament of [[baptism]], Auburn Avenue Theology holds that "all the benefits of Christ (i.e., election, effectual calling, regeneration, faith, union with Christ, and adoption) are given but must be retained by grace and cooperation with grace."<ref name="Clark2023"/>

===Anglican theology===
At the time of the [[English Reformation|Protestant Reformation in England]], [[Thomas Cranmer]], the architect who shaped the foundational Anglican formularies—[[39 Articles|The Thirty-nine Articles of Religion]], [[Books of Homilies]] and [[Book of Common Prayer]]—"fully integrated justification ''sola fide et sola gratia'' into the doctrine and worship of the Church of England."<ref name="NullYates2017">{{cite book |last1=Null |first1=Ashley |last2=Yates III |first2=John W. |title=Reformation Anglicanism (The Reformation Anglicanism Essential Library, Volume 1): A Vision for Today's Global Communion |date=14 February 2017 |publisher=Crossway |isbn=978-1-4335-5216-8 |language=en}}</ref>

Ecclesiastical historian and theologian [[Gerald Bray]] states:
{{quotation|The doctrine of justification by faith alone was the central teaching of the Lutheran Reformation and is fully accepted by Anglicans. Apart from anything else, it is a guarantee that everyone is saved equally—there is no special reward for those who do more (or better) works than others.<ref name="Bray2021"/>}}

Cranmer's "Homily on Salvation", which was regularly read in every parish of the [[Church of England]], "make the Protestant understanding of justification normative for Anglican doctrine (Articles 9-14, 17, 22)."<ref name="NullYates2017"/>

===Faith and works===
While salvation cannot be achieved through works ([[Epistle to Titus|Titus]] {{Bibleref2-nb|Titus|3:5}}), faith being a unity with Christ in the Spirit naturally issues in love ([[Epistle to the Galatians|Galatians]] {{Bibleref2-nb|Galatians|5:6}}).<ref>The Defense of the Augsburg Confession, [http://www.bookofconcord.org/defense_4_justification.php#para111 Article IV: Of Justification], "We also say that love ought to follow faith, as Paul also says, Gal. 5:6: For in Jesus Christ neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love."</ref><ref>The Epitome of the Formula of Concord, [http://www.bookofconcord.org/fc-ep.php#part3.11 III. The Righteousness of Faith Before God] {{Webarchive|url=https://web.archive.org/web/20160620220939/http://www.bookofconcord.org/fc-ep.php#part3.11 |date=20 June 2016 }}, "We believe, teach, and confess that, although the contrition that precedes, and the good works that follow, do not belong to the article of justification before God, yet one is not to imagine a faith of such a kind as can exist and abide with, and alongside of, a wicked intention to sin and to act against the conscience. But after man has been justified by faith, then a true living faith worketh by love, Gal. 5:6, so that thus good works always follow justifying faith, and are surely found with it, if it be true and living; for it never is alone, but always has with it love and hope."</ref> This was Martin Luther's emphasis likewise.<ref>Richardson, A., Bwoden, J. (ed.), ''A New Dictionary of Christian Theology'', p. 208</ref>

In relation to ''sola fide'', the place of works is found in the second chapter of the [[Epistle to the Ephesians]]: Justification is by grace through faith, "''not from yourselves''" and "''not by works''". In other words, it is by faith alone since all human efforts are excluded here ([[Epistle to the Ephesians|Ephesians]] {{Bibleref2-nb|Ephesians|2:8–9}}).<ref>Augsburg Confession, Article 20: Of Good Works, "First, that our works cannot reconcile God or merit forgiveness of sins, grace, and justification, but that we obtain this only by faith when we believe that we are received into favor for Christ's sake, who alone has been set forth the Mediator and Propitiation, 1 Tim. 2:5, in order that the Father may be reconciled through Him. Whoever, therefore, trusts that by works he merits grace, despises the merit and grace of Christ, and seeks a way to God without Christ, by human strength, although Christ has said of Himself: I am the Way, the Truth, and the Life. John 14:6. This doctrine concerning faith is everywhere treated by Paul, Eph. 2:8: By grace are ye saved through faith; and that not of your selves; it is the gift of God, not of works, etc. And lest any one should craftily say that a new interpretation of Paul has been devised by us, this entire matter is supported by the testimonies of the Fathers. For Augustine, in many volumes, defends grace and the righteousness of faith, over against the merits of works. And Ambrose, in his ''De Vocatione Gentium'', and elsewhere, teaches to like effect. For in his ''De Vocatione Gentium'' he says as follows: Redemption by the blood of Christ would become of little value, neither would the preeminence of man's works be superseded by the mercy of God, if justification, which is wrought through grace, were due to the merits going before, so as to be, not the free gift of a donor, but the reward due to the laborer."</ref> Ephesians goes on to say that every person who has faith is to produce good works, according to God's plan ([[Epistle to the Ephesians|Ephesians]] {{Bibleref2-nb|Ephesians|2:10}}). These works, however, are not a cause of forgiveness but a result of forgiveness. Faith alone justifies but faith is never alone. It is followed by works.<ref>The Solid Declaration of the Formula of Concord, Article 4: Of Good Works, "First, there is no controversy among our theologians concerning the following points in this article, namely: that it is God's will, order, and command that believers should walk in good works; and that truly good works are not those which every one contrives himself from a good intention, or which are done according to traditions of men, but those which God Himself has prescribed and commanded in His Word; also, that truly good works are done, not from our own natural powers, but in this way: when the person by faith is reconciled with God and renewed by the Holy Ghost, or, as Paul says, is created anew in Christ Jesus to good works, Eph. 2:10."</ref><ref>{{Cite web |title=Faith Alone - Wisconsin Evangelical Lutheran Synod (WELS) |url=https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=47&cuItem_itemID=9003 |access-date=2023-05-20 |website=wayback.archive-it.org |archive-date=27 September 2009 |archive-url=https://wayback.archive-it.org/all/20090927120758/https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=47&cuItem_itemID=9003 |url-status=dead }}</ref> In short, works of love are the goal of the saving faith ([[First Epistle to Timothy|1 Timothy]] {{Bibleref2-nb|1 Timothy|1:5}}).<ref>The Defense of the Augsburg Confession, IV Justification, [http://www.bookofconcord.org/defense_5_love.php#para124 Reply to the Arguments of the Adversaries]</ref>

According to the [[Defense of the Augsburg Confession]] of [[Philipp Melanchthon]], the [[Epistle of James]] clearly teaches that the recipients of the letter have been justified by God through the saving Gospel ([[Epistle of James|James]] {{Bibleref2-nb|James|1:18}}):
 
{{blockquote|Thirdly, James has spoken shortly before concerning regeneration, namely, that it occurs through the Gospel. For thus he says James 1:18: Of His own will begat He us with the Word of Truth, that we should be a kind of first-fruits of His creatures. When he says that we have been born again by the Gospel, he teaches that we have been born again and justified by faith. For the promise concerning Christ is apprehended only by faith, when we set it against the terrors of sin and of death. James does not, therefore, think that we are born again by our works.<ref name="bookofconcord.org">The Defense of the Augsburg Confession, IV Justification, [http://www.bookofconcord.org/defense_5_love.php#para126 Reply to the Arguments of the Adversaries]</ref>}}

In answer to a question on [[Epistle of James|James]] {{Bibleref2-nb|James|2:24}} ("you see that a person is justified by what he does and not by faith alone"), the Wisconsin Evangelical Lutheran Synod has written: "In James 2, the author was dealing with errorists who said that if they had faith they didn't need to show their love by a life of faith (2:14–17). James countered this error by teaching that true, saving faith is alive, showing itself to be so by deeds of love (James 2:18, 26). The author of James taught that justification is by faith alone and also that faith is never alone but shows itself to be alive by good deeds that express a believer's thanks to God for the free gift of salvation by faith in Jesus Christ."<ref>{{Cite web |title=James 2:24 – Faith alone – Wisconsin Evangelical Lutheran Synod (WELS) |url=https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=815&cuItem_itemID=7012 |access-date=2023-05-20 |website=wayback.archive-it.org |archive-date=27 September 2009 |archive-url=https://wayback.archive-it.org/all/20090927142702/https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=815&cuItem_itemID=7012 |url-status=bot: unknown }}</ref>

According to the Defense of the Augsburg Confession again,

{{blockquote|James, therefore, did not believe that by good works we merit the remission of sins and grace. For he speaks of the works of those who have been justified, who have already been reconciled and accepted, and have obtained remission of sins.<ref>The Defense of the Augsburg Confession, IV Justification, [http://www.bookofconcord.org/defense_5_love.php#para125 Reply to the Arguments of the Adversaries]</ref>}}

In ''Article XX of Good Works'', the [[Augsburg Confession]] states that:

{{blockquote|[I]t is taught on our part that it is necessary to do good works, not that we should trust to merit grace by them, but because it is the will of God. It is only by faith that forgiveness of sins is apprehended<ref>[http://bookofconcord.org/augsburgconfession.php#article20.27 Article XX: Of Good Works]</ref>}}

The Lutheran Churches teach that God does reward good works done by Christians; the [[Apology of the Augsburg Confession]] teaches: "We also affirm what we have often said, that although justification and eternal life go along with faith, nevertheless, good works merit other bodily and spiritual rewards and degrees of reward. According to 1 Corinthians 3:8, ‘Each will receive his wages according to his labor.’"<ref name="Preus2025">{{cite web |last1=Preus |first1=James |title=Rewards for Good Works |url=https://christforus.org/NewSite/index.php/2025/01/02/rewards-for-good-works/ |publisher=Christ for Us |access-date=14 May 2025 |date=2 January 2025}}</ref>

Martin Luther, [[Martin Luther#Antinomian controversy|who opposed antinomianism]], is recorded as stating, "Works are necessary for salvation but they do not cause salvation; for faith alone gives life."<ref>Ewald M. Plass, "What Luther says," p. 1509</ref>

In his Introduction to Romans, Luther stated that saving faith is,

<blockquote>
a living, creative, active and powerful thing, this faith. Faith cannot help doing good works constantly. It doesn’t stop to ask if good works ought to be done, but before anyone asks, it already has done them and continues to do them without ceasing. Anyone who does not do good works in this manner is an unbeliever...Thus, it is just as impossible to separate faith and works as it is to separate heat and light from fire!<ref>{{cite web |date=14 September 2020 |title=Luther, An Introduction to St. Paul's Letter to the Romans |url=http://www.iclnet.org/pub/resources/text/wittenberg/luther/luther-faith.txt |work=Luther's German Bible of 1522 by Martin Luther, 1483–1546 |publisher=iclnet.org}} Translated by Rev. Robert E. Smith from ''Dr. Martin Luther's vermischte deutsche Schriften''. Johann K. Irmischer, ed. Vol. 63 (Erlangen: Heyder and Zimmer, 1854), pp.&nbsp;124–125. [EA 63:124-125] August 1994</ref>
</blockquote>

Scottish theologian [[John Murray (theologian)|John Murray]] of [[Westminster Theological Seminary]] in Philadelphia, asserted:

<blockquote>
"Faith alone justifies but a justified person with faith alone would be a monstrosity which never exists in the kingdom of grace. Faith works itself out through love (Gal. 5:6). And Faith without works is dead (James 2:17–20)."
</blockquote>
<blockquote>
"It is living faith that justifies and living faith unites to Christ both in the virtue of his death and in the power of his resurrection. No one has entrusted himself to Christ for deliverance from the guilt of sin who has not also entrusted himself to him for deliverance from the power of sin."<ref>"Redemption Accomplished and Applied".</ref><ref>{{cite web|url=http://defendingcontending.com/2011/05/18/the-monstrosity-of-a-faith-that-is-alone|archive-url=https://archive.today/20120708071516/http://defendingcontending.com/2011/05/18/the-monstrosity-of-a-faith-that-is-alone|url-status=dead|archive-date=2012-07-08|title=The Monstrosity of a Faith that is Alone|work=Defending. Contending.}}</ref></blockquote>

Contemporary evangelical theologian [[R. C. Sproul]] writes:

<blockquote>
The relationship of faith and good works is one that may be distinguished but never separated ... if good works do not follow from our profession of faith, it is a clear indication that we do not possess justifying faith. The Reformed formula is, "We are justified by faith alone but not by a faith that is alone."<ref>{{cite book |title=Essential Truths of the Christian Faith |url=https://books.google.com/books?id=DC-TRU4tEvsC&q=R.+C.+Sproul+Faith+and+Works&pg=PT211 |page=191|isbn = 9780842320016|last1 = Sproul|first1 = R. C.|year = 1998| publisher=Tyndale House Publishers }}</ref>
</blockquote>

[[Michael Horton (theologian)|Michael Horton]] concurs by saying:

<blockquote>
This debate, therefore, is not over the question of whether God renews us and initiates a process of gradual growth in holiness throughout the course of our lives. 'We are justified by faith alone, but not by a faith that is alone,' Luther stated, and this recurring affirmation of the new birth and sanctification as necessarily linked to justification leads one to wonder how the caricatures continue to be perpetuated without foundation.<ref>{{cite web |title=Are we justified by faith alone? |url=http://www.mountainretreatorg.net/articles/are_we_justified_by_faith_alone.shtml |publisher=mountainretreatorg.net}}</ref>
</blockquote>