The Reformation’s Three “Solas”
by Pr. Rich Futrell
In this article, we look at how the three “solas” of Lutheran theology were upheld and affirmed in the life of the New Testament Church. We see how the principles of Lutheranism, properly understood, existed even before the Reformation.
Scripture Alone
Often, we think Scripture alone means reading Scripture with our naked eyes to know exactly what it says. That’s what it would mean IF we could do that–but we can’t! If we were to read Scripture as 21st-century Americans, bringing along our cultural assumptions and worldviews, we would “interpret” the Scriptures as poor readers, coming up with ideas that the Scriptures themselves do not espouse.
To understand the Scriptures properly, we need to reduce the distorting baggage we bring along as readers. We need to understand what the words meant when they were written, the complexities of word meanings in the original languages, the culture that existed when a scriptural text was written, and the particular historical context of a passage. “Scripture Alone” even means knowing how the first readers (or those close to them) understood a biblical text. Why? Because they knew the original language as it was naturally spoken and understood. We don’t!
These are all ways to help remove ourselves from influencing the text that we read so we don’t draw conclusions that were never meant. The improper understanding of “Scripture Alone” has led to over 20,000 Christian denominations just in North America alone!
“Scripture Alone” is not a sound bite. When we treat it that way, we misunderstand what Luther meant. And then we often, without realizing it, come up with false ideas because we breathe ourselves into the text and distort and change the meanings there for us. Let us be humbled to become proper readers, that when the Scriptures speak, we may hear what that they say instead of what we think they say.
With that, here are a few quotations from the Church fathers on the idea of “Scripture Alone,” many of which were written even before the Church officially recognized and named what the New Testament Scriptures are!
“We know that the Scriptures are perfect, as being spoken by the Word of God [Jesus] and His Spirit.” Irenaeus, 120-203 (Against the Heresies, 2.47)
“There is one God, whom we do not otherwise acknowledge, brethren, but out of the Sacred Scriptures.” Hippolytus, approximately 170-235 (tom. 3, Bibliotheque Patrium, ed. Colonna)
“The holy and divinely inspired writings are sufficient of themselves alone to make known the truth.” Athanasius, 296-373 (Orat. Contr. Gent. Tom. I)
“For concerning the divine and holy mysteries of the Faith, not even a casual statement must be delivered without the Holy Scriptures . . . For this salvation which we believe depends not on ingenious reasoning, but on demonstration of the Holy Scriptures.” Cyril of Jerusalem, 313-386 (Catechetical Lectures, IV:17, in NPNF, Volume VII, p. 23.)
“What is the mark of a faithful soul? To be in these dispositions of full acceptance on the authority of the words of Scripture, not venturing to reject anything nor making additions. For, if ‘all that is not of faith is sin’ as the Apostle says, and ‘faith cometh by hearing and hearing by the Word of God,’ everything outside Holy Scripture, not being of faith, is sin.” Basil of Caesarea, 330-379 (The Morals, p. 204, vol 9 TFOTC).
“Let the inspired Scriptures then be our umpire, and the vote of truth will be given to those whose dogmas are found to agree with the Divine words.” Gregory of Nyssa, approximately 335-394 (On the Holy Trinity, NPNF, p. 327).
“Regarding the things I say, I should supply even the proofs, so I will not seem to rely on my own opinions, but rather, prove them with Scripture, so that the matter will remain certain and steadfast.” John Chrysostom, 347-407 (Homily 8 On Repentance and the Church, p. 118, vol. 96 TFOTC)
“It is impossible either to say or fully to understand anything about God beyond what has been divinely proclaimed to us, whether told or revealed, by the sacred declarations of the Old and New Testaments.” John of Damascus, 676-749 (On the Orthodox Faith, Book I, Chapter 2)
Faith Alone
Do you realize that Scripture doesn’t say that we are saved by “faith alone”? In all of Scripture, you will never find those words, “faith alone.” What then does Scripture say? It says that we are “justified by faith, apart from works” (Romans 3:28). What that means is that we are made a holy and righteous people through the faith we are given to trust in Christ.
Then why did Luther use “faith alone” and even mistranslate Romans 3:28 to say that? He used “faith alone” to counter an error that existed in his day, an error that taught that our good works contribute to our salvation instead of being a result of the faith given us.
Luther used “alone” to stress that good works do not bring about or contribute to our salvation. But Luther never meant for us to understand “faith alone” to mean that works are unimportant or that they are not part of the faith we are given to live. Just read some of Luther’s Works or our Confessions and you will soon be corrected of that notion.
This is how we are to understand “faith alone.” If someone says that as long as someone is “good” he is going to heaven, then we are to respond that it is “faith alone” in Christ that saves. Someone’s goodness has nothing to do with it. If someone says that all paths lead to God, then we are to respond that it is “faith alone” in Christ that saves. We say what Paul says: “For by grace you have been saved through faith, and this is not from yourselves; it is a gift of God, not from works, so that no one can boast” (Ephesians 2:8-9).
But if someone says “as long as he believes in Jesus” that’s good enough, then we say what the Apostle Paul says immediately following Ephesians 2:8-9: “For we are God’s workmanship, created in Christ Jesus for good works.” We say what St. James says, that “a person is justified by works and not by faith alone” (James 2:24).
It comes down to saying what part of the Word of God we need to speak in a particular situation. It’s what we Lutherans call “properly dividing Law and Gospel.” If someone only wants to talks about faith, then we bring up the works that a Christian is to do. If someone only wants to talk about works or being good, then we bring up faith. For faith and works always go together, with faith always preceding good works.
Now why am I going on and on about “faith alone”? Because the “Scripture alone” sola demands that we understand the context in which Luther said “faith alone.” If we don’t understand the context–and the error Luther was combating–then we may begin to think that works are not needed or that they are unimportant.
Works are needed; again, works are needed! They just don’t save us.
With a proper understanding of what “faith alone” means, we now learn from the early Church fathers, on how they too supported the proper understanding of faith alone.
“And so we, who have been called by God’s will in Christ Jesus, are not justified through ourselves or through our own understanding, wisdom, or piety–or any deeds we have done through holiness of heart. It is through faith, by which the almighty God has justified all who have existed from the beginning. To Him be the glory into the ages of ages. Amen.” Clement of Rome [? -101 AD] (Letter to the Corinthians, 32:4)
“We can only be saved from the serpent’s ancient wound by believing in Jesus who, when He was raised up from the earth on the tree of martyrdom in the likeness of sinful flesh, drew all to Himself and gave life to the dead.” Irenaeus [115-202 AD] (Against the Heresies, IV, 2, 7, [circa 135 AD])
“Indeed, this is the perfect and complete glorification of God, when one does not exult in his own righteousness, but recognizing oneself as lacking true righteousness to be justified by faith alone in Christ.” Basil the Great [330-379 AD] (Homily on Humility)
“But when the Lord Jesus came, He forgave all that sin which no one could escape and blotted out the handwriting against us by the shedding of His own Blood. This then is the Apostle’s meaning: Sin abounded by the Law, but grace abounded by Jesus Christ. For after that the whole world became guilty, Jesus took away the sin of the whole world, as John testified, ‘Look, the Lamb of God who takes away the sin of the world.’ And so let no one glory in works, for by his works no one will be justified. For the one who is justified has a free gift, for he is justified by the Bath [baptism]. It is faith then that delivers by the blood of Christ, for blessed is the one to whom sin is remitted and pardon is granted.” Ambrose [333-397 AD] (Letter 73 to Irenaeus, a layman)
“While I was sick in the flesh, the Savior was sent to me in the likeness of sinful flesh, fulfilling such a dispensation, to redeem me from slavery, from corruption, and from death. And He became for me my righteousness, sanctification, and salvation. Righteousness, by setting me free from sin through faith in Him. Sanctification, in having set me free through water and the Spirit and His word. And salvation, His blood being the ransom of the true Lamb, having given Himself on my behalf.” – St. Epiphanios [310-403 AD] (Against Heresies 3.1,2)
“They said that whoever adhered to faith alone was cursed. But Paul shows that whoever adhered to faith alone is blessed.” John Chrysostom [350-407 AD] (Homily on Galatians 3)
“For you believe the faith–why then do you add on more, as if faith were not enough to justify? You make yourselves captive and you subject yourself to the law.” – St. John Chrysostom [350-407 AD] (Epistle to Titus, Homily 3, PG 62.651)
“What is the ‘law of faith?’ It is this: being saved by grace. Here Paul shows God’s power, in that Jesus has not only saved, but has even justified, and led them to boasting, and this too without needing works, but looking for faith only.” St. John Chrysostom, [350-407 AD] (Homilies on Romans 3)
“Gain for yourself the pardon coming from faith, since he is his own worst enemy who does not believe that he is given what the very generous Bestower of mercy promises in all kindness.” Peter Chrysologus [380-450 AD] (Sermon 58 On the Creed, par. 13)
“Christ is Master because of His own essence and incarnate life. For He creates man from nothing, and through His own blood redeems him when dead in sin; and to those who believe in Him He has given His grace. When Scripture says, ‘He will reward each according to what he has done’ [Matthew 16:27], don’t imagine that works in themselves merit either hell or the kingdom. No, Christ rewards everyone according to whether his works are done with faith or without faith in Him. For He is not a dealer bound by contract but our Creator and Redeemer.” St. Mark the Ascetic [circa 425 AD] “On those who think that they are made righteous by works”
“What is meant by mercy and sacrifice? God’s mercy shows us this: Justification and grace in Christ, even that which is by faith. For we have been justified, not by the works of the law that we have done, but by His great mercy. And sacrifice means the Law of Moses.” Cyril of Alexandria [376-444] (Commentary on Luke, Homily 230)
“Don’t be troubled when you remember the magnitude of your earlier sins. Instead, know that even greater is the grace that justifies the sinner and forgives the wicked. Faith then in Christ is found to be the pledge to us of these great blessings, for it is the way that leads to life, that bids us go to the mansions above, that raises us to the inheritance of the saints, that makes us members of the kingdom of Christ.” Cyril of Alexandria [376-444], (Homily 40 on St. Luke)
Grace Alone
Below are some quotations from the Church fathers on “grace alone.”
And so we are righteous when we confess that we are sinners, and our righteousness is not made up of our own merit, but of Godʼs mercy.” Jerome, (347-420) Dialogue Against the Pelagians
“The righteousness of God is not that by which God is righteous but that with which He clothes man when He justifies the ungodly. To this the Law and the Prophets bear witness. . . . It is a righteousness of God apart from the law, since in that case it could not have been witnessed to in the law. It is a righteousness of God apart from the law because God confers it on believers through the Spirit of grace without the help of the law.” Augustine of Hippo (354-430) The Spirit and the Letter
“Why then are you afraid of drawing near, since you have no works demanded of you? Why are you bickering and quarrelsome, when grace is before you, and why keep putting the Law forward to no useful purpose? For you will not be saved by that, and will even tarnish this gift [of grace]. For if you stubbornly insist on being saved by the law, you do away with the grace of God.” John Chrysostom (347-407) Homily 18 on Romans 10:11
“For he [Paul] does not say the wages of your good deeds, but the gift of God. That is to show that it was not by their own doing that they were freed, nor was it a wage they earned, nor a return, nor a compensation for labors, but by grace all these things came about. John Chrysostom, Epistle to the Romans, Homily 12, Rom 6:23
“And if any were to cast in prison someone who owed ten coins, and not only for the man but for his wife, children, and servants, and another came by–not only pay the ten coins, but to give also ten thousand times more in gold, and to lead the prisoner into the king’s courts, and to the throne of the highest power, and were to make him partaker of the highest honor and every kind of magnificence–the creditor wouldn’t even remember the ten coins. So it is with us. For Christ has paid down far more than we owe, yes as much more as the endless ocean is to a little drop.” John Chrysostom, Epistle to the Romans, Homily 10, Rom 5:17
“We have received the forgiveness of our sins and have been justified freely by the mercy and grace of Christ.” Cyril of Alexandria (376-444), Commentary on Romans
“Well done, O Christ, O Wisdom and Power and Word of God, and God almighty! What should we helpless people give You in return for everything? For everything is yours, and You ask nothing of us except to be saved. And even this You have given to us, and by Your indescribable goodness You are grateful to those who receive it. Thanks to You who has given being and grace of well-being and who by Your indescribable condescension has brought back to this state those who fell from it!” John of Damascus (676-749) On the Orthodox Faith, Book 4, Chapter 4
