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The Substance of Sola Fide: Justification Defended from Scripture in the Writings of the Reformers1

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The Substance of Sola Fide: Justification Defended from Scripture in the Writings of the Reformers1 TMSJ 32/1 (Spring 2021) 77–92 THE SUBSTANCE OF SOLA FIDE: JUSTIFICATION DEFENDED FROM SCRIPTURE IN THE WRITINGS OF THE REFORMERS1 Nathan Busenitz Ph.D., The Master’s Seminary Executive Vice President The Master’s Seminary * * * * * The doctrine of justification by grace alone through faith alone (sola fide) stood at the center of theological controversy during the Protestant Reformation. Men such as Luther, Melanchthon, Calvin, and Chemnitz were willing to lose their lives over the doctrine of justification, for to misunderstand this doctrine was to misunderstand the very essence of the gospel. The Protestant church appreciates these men and their convictions, but many may wonder what sola fide actually means. This article seeks to express three core components to the doctrine of sola fide: (1) that justification is forensic, not formative; (2) that justification is distinct from sanctification; and (3) that the basis for justification is the imputed righteousness of Christ. These men were convinced that it was upon these articulations that the church stood or fell, and the church today would do well to remember the urgency of this doctrine. * * * * * In the summer of 1505, while walking through the German countryside, a young Martin Luther was nearly struck by lightning. He cried out in terror, “Saint Anne, spare me and I will become a monk.” True to his word, he abandoned his pursuit of law and joined the Augustinian monastery in Erfurt. Compelled by the fear of death to become a monk, he spent the next decade consumed by the fear of divine judgment. He tried fervently to earn God’s favor through good works and acts of penance. But the harder he worked, the more frustrated he became, recognizing he could never be good enough to appease divine 1 This article is adapted from Nathan Busenitz, Long Before Luther: Tracing the Heart of the Gospel from Christ to the Reformation (Chicago: Moody Publishers, 2017). For a more detailed study of this topic, see Nathan Busenitz, “Does Sola Fide Represent a Sixteenth-Century Theological Novum? Examining Alister E. McGrath’s Iustitia Dei in Light of More Complete Evidence,” unpublished Ph.D. diss. (Sun Valley, CA: The Master’s Seminary, 2015). 77 78 | The Substance of Sola Fide wrath or atone for sin. Out of exasperation, he came to hate the phrase “the righteousness of God” because in it he saw nothing but his own condemnation. Luther understood God’s righteous standard to be perfection (see Matt 5:48). He also recognized he fell woefully short of that mark (see Rom 3:23). It would be a number of years before God opened Luther’s eyes to the truth of the gospel. Through his study of Psalms, Romans, and Galatians, this fastidious monk came to understand that the righteousness of God revealed in the gospel (see Rom 1:16–17) speaks not only of God’s perfect standard, but also of His righteous provision—in which the righteousness of Christ is reckoned to those who embrace Him in saving faith (see Rom 3:21–4:5). For the first time, Luther realized that forgiveness for sin and a right standing before God depended not on his own self- effort, but solely on the finished work of Christ. In that moment, through the working of the Holy Spirit, he experienced the glorious truth and transforming power of God’s saving grace. Luther’s testimony illustrates the reality that for him and his fellow Protestants, the Reformation was deeply personal. It was not an esoteric discussion about scattered philosophical musings. Rather, it concerned the means by which sinners can be reconciled to God by grace through faith in Christ. The heart of the gospel was at stake (see Gal 2:5). Having been personally transformed by the truth of God’s saving grace, the Reformers took a bold stand to defend the good news and preach it others.2 Sola Scriptura: The Reformers’ Starting Point The Reformers insisted their teachings be grounded in the Bible. Their theological conclusions were driven by an unwavering commitment to the authority of Christ and His Word above any other authority. In this regard, the Geneva Confession of 1536 is representative: “We affirm that we desire to follow Scripture alone as the rule of faith and religion.”3 Though they appreciated and used the writings of the church fathers, the Reformers viewed the Bible as their final authority. As Luther explained in 1519 to his Catholic opponent Johann Eck, all non-biblical writers must be evaluated “by the authority of the canonical books” of Scripture.4 The Reformers’ commitment to the final authority of Scripture compelled them to teach the doctrine of sola fide. Convinced it was clearly revealed in Scripture, they boldly proclaimed salvation by grace through faith alone. After providing an extensive survey of biblical passages regarding justification, Martin Chemnitz— known as the second “Martin” of Lutheranism—declared, “The doctrine of justification itself will be plain and clear, if only we are allowed to seek and judge it 2 In this article, the study of the Reformers is limited to the leading Reformers in the Lutheran and Reformed branches of the Reformation. Specifically, this study will consider the writings of Martin Luther, Philipp Melanchthon, John Calvin, and Martin Chemnitz. Their positions on justification represent the standard Reformation viewpoint for later Lutheran and Reformed churches. 3 “Geneva Confession of 1536,” in Reformed Confessions of the Sixteenth Century, ed. Arthur C. Cochrane (Louisville, KY: Westminster John Knox Press, 2003), 120. 4 Martin Luther, Contra malignum Iohannis Eccii iudicium super aliquot articulis a fratribus quibusdam ei suppositis Martini Lutheri defensio, in WA, 2.626, quoted in and trans. John W. Montgomery, God’s Inerrant Word (Minneapolis: Bethany Fellowship, 1974), 84. The Master’s Seminary Journal | 79 from the divine oracles and not from the philosophical opinions of reason.”5 John Calvin similarly addressed the topic by amassing “many clear testimonies of Scripture to confirm” his assertions in his Institutes.6 Although the Reformers sought secondary affirmation from the writings of the church fathers, it was Scripture that served as the ultimate foundation for their theological claims.7 Convinced that the purity of the church was at stake8 and that the gospel they preached was overwhelmingly supported by the biblical text, they proclaimed it with bold confidence, regardless of whether it departed from medieval Roman Catholic tradition. Commenting on Galatians 1:6–9, for instance, Luther noted that “everyone must obey, and be subject to” the Scriptures. He stated further, “The pope, Luther, Augustine, [or even] an angel from heaven—these should not be masters, judges or arbiters, but only witnesses, disciples, and confessors of Scripture. Nor should any doctrine be taught or heard in the church except the pure Word of God. Otherwise, let the teachers and the hearers be accursed along with their doctrine.”9 The Reformers consistently looked to Scripture to defend their understanding of justification sola fide, seeing this doctrine revealed on the pages of God’s Word. Salvation by Grace through Faith The teaching that believers are saved by grace through faith apart from works is reiterated in many places throughout the New Testament. Near the beginning of His ministry, Jesus said that whoever would believe in Him would have eternal life (John 3:15; see also 20:31). His parable contrasting a pharisee and a tax collector (in Luke 18:10–14) illustrated that the grace of justification is given not to those who look religious on the outside, but to those who recognize their utter unworthiness and cry out to God for mercy (see also Matt 5:4–6). The truth that salvation is not contingent upon good works is seen vividly at the cross, when Jesus told the thief who believed, “Today you shall be with Me in Paradise” (Luke 23:43). The thief on the cross was saved even though he had no opportunity to perform good deeds. If good works were the basis for justification, the apostle Paul would have had much in which to boast (Phil 3:4–6). Yet, he recognized his self-righteous efforts were worthless; the only righteousness that matters was that which was given to him through faith in Christ. As he explained to the believers in Philippi, “I count all things 5 Martin Chemnitz, “Concerning Justification,” 1.3.2, in Examination of the Council of Trent, 4 vols., trans. Fred Kramer (St. Louis, MO: Concordia, 1971), 1:477. 6 John Calvin, Institutes of the Christian Religion, 1559 ed., 3.11.2–3, in John Calvin, Institutes of the Christian Religion, Library of Christian Classics 20–21, ed. John T. McNeil, trans. Ford Lewis Battles, 2 vols. (Philadelphia: The Westminster Press, 1960), 1:726–27. All references to Calvin’s Institutes in this article refer to the 1559 edition. 7 For example, see Luther, WA, 38.206; Paul Althaus, The Theology of Martin Luther (Minneapolis: Fortress Press, 1966), 338. 8 Noting the importance of sola fide, Luther declared, “If the article of justification be once lost, then is all true doctrine lost.” (Martin Luther, A Commentary on St. Paul’s Epistle to the Galatians, ed. John Prince Fallowes, trans. Erasmus Middleton [Grand Rapids: Kregel, 1979], xvi; WA 40.47.28). Calvin similarly regarded it as the “main hinge upon which religion turns” (Institutes 3.11.1). 9 Martin Luther, “Lectures on Galatians, 1535,” in Luther’s Works, vol. 26, trans. Jaroslav Pelikan (St. Louis: Concordia, 1963), 57–58. 80 | The Substance of Sola Fide to be loss in view of the surpassing value of knowing Christ Jesus my Lord ... not having a righteousness of my own derived from the law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith” (Phil 3:8–10).
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