The case for SOLA FIDE

GotQuestions.com defines SOLA FIDE as follows:

Sola fide or faith alone is a key point of difference between not only Protestants and Catholics but between biblical Christianity and almost all other religions and teachings. The teaching that we are declared righteous by God (justified) on the basis of our faith alone and not by works is a key doctrine of the Bible and a line that divides most cults from biblical Christianity.

Argument: If you believe in Christ (SOLA FIDE) you will not perish. Therefore, SOLA FIDE (faith alone) is enough, and you will be hundred percent sure that you are going to be saved. You don’t need to do anything else (works) to enter the kingdom of heaven since you are saved by faith alone.

Contra-argument: Logically, this doctrine seems to be right out of the premise that when we first come to Christ indeed we are justify by faith in Him, so there is no way we can earn our initial salvation through any work, but at the same time is wrong because this means that since you don’t need to do any works to enter the kingdom of heaven, you will not be judged by what you did in the flesh after you believed, thus you are saved anyways… This doctrine portrays salvation as believing in Jesus, sometimes is enough with praying the “sinners’ prayer” and because you said some magical words, his sacrifice in the cross and the obedience of Jesus (not yours) is enough to give you access to the kingdom of heaven.

This doctrine has made many “Christians” think that I can believe in Jesus and confess him as Lord or God, even don’t be baptized and I will be saved, also, many protestants believe that they can still live a life unrighteously or not being obedient to the law of Christ and still be saved. This mindset lays in the idea that I don’t need to do works or following Christ in obedience since obedience is a work, which means, I can continue being unrighteous, telling lies, or steal, or kill, or don’t give alms, or don’t practice the eucharist or like I said before don’t get baptized without losing my entrance to the kingdom of heaven, and this is when in Protestantism is defined that only those who are born again are saved, but the question is: Can someone who previously was born again and after many years of faithfulness fall from grace and still be saved?.

Many years ago, I found as a Protestant that there is a huge problem with this doctrine, because when we read our Bible we read Jesus saying to Nicodemus that to enter the kingdom of heaven he must be born again, but we don’t pay attention to what is the meaning of “being born again” according to Jesus, He said to Nicodemus: you have to be born from the water which is baptism on water for the redemption of sins and from the Spirit which means believing and obeying Jesus’ commandments, in other words, becoming a true follower who lives in holiness and righteousness practicing a faith working through charity. How do I know this? Because I stopped reading the bible and focusing only on some verses because I felt the need to study the teachings of Jesus and other apostles in a complete view of Scriptures to have a better understanding of what is being said which reconciled the problem between Paul and James when speaking about faith and works. Therefore, let’s make a case for SOLA FIDE and to make it fair, we will apply general criteria to test the doctrine.

For SOLA FIDE to be considered a true doctrine it will be needed to meet one of three criteria:
• Every teaching of Jesus must have been clear that if we only believe in him, we will enter the kingdom of heaven without involving obedience or any type of work.
• All Apostolic Church Fathers in the first three centuries must taught about a doctrine that supports SOLA FIDE.
• If when Paul and James use Abraham as an example of justification they were talking about just believing without works even after we come to believe in Christ, which will be the short explanation of SOLA FIDE.

Let’s begin with what Jesus spoke about false followers in the Sermon on the Mount.

Matthew 7:21–23 (LEB)
21 “Not everyone who says to me, ‘Lord, Lord,’ will enter into the kingdom of heaven, but the one who does the will of my Father who is in heaven. 22 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and expel demons in your name, and perform many miracles in your name?’ 23 And then ⌊I will say to them plainly⌋, ‘I never knew you. Depart from me, you who practice lawlessness!’

Jesus is referring to those who say they believe in him but they don’t do the will of His Father, how we know this? Because only those who are followers know him and call him Lord (Kurios in Greek) which is a title given to God in the Septuagint, the same Scriptures used by Jesus and the apostles and other New Testament writers who quoted from it in some verses of the New Testament. So, Matthew 7:21-23, shows us that these followers confessed their faith in Jesus in one point of their lives, and were justified by faith at the beginning of their conversion since faith is the beginning of our salvation, but their actions or works without charity during their life after believing in Jesus, make them false followers. We know this is a fact only when we study the whole Bible under the context of true and false followers.

If we make a research about Martin Luther, when he was defining the Protestant Bible and fighting against the bad practice of the Catholic Church under Pope Leo X when indulgences were being sold, Luther defined as secondary sources the book of Hebrews, the book of Revelation and James, and rejected others, he did this to avoid his doctrinal issues with his SOLA FIDE and create his SOLA SCRIPTURA. The outcome of these two doctrines has been a problem inside the different denominations of the Protestant movement and we cannot deny the evidence of people interpreting that the will of the Father means to only believe in Jesus when they make reference to John 6:40 and 6:47 while at the same time James, Hebrews or the book of Revelation have Scripture that can be a stumble block to Luther’s SOLAS like SOLA FIDE.

Let’s examine what John is saying In John 6:40, he is using a word that is translated as “will”, Thelema in Greek, this word means wish or desire, it is said in this verse that the desire of the Father is that everyone who looks at Jesus and believes or trusts “Pisteuon” in him (believing will include having trust in what he said) would have eternal life, this is under the context of Jesus being the bread that came down from heaven, an allusion to the Eucharist which is one of the works we have to do as followers of Christ, and this was a practice made during the week specially on Sundays according to some Apostolic Church Fathers, so the context in John 6:40 is about faithfulness. In John 6:47 we have again the Greek word “Pisteuon” (believe), that is used in both places to describe a person who believes or trusts in the gospel of Jesus and becomes a follower. Therefore, one thing is to believe (just with our lips and mind) and another to become a true follower, a true believer through works.

But can works be a sign that someone is a faithful follower?

Mark 16:17–18 (LEB)
17 And these signs will accompany those who believe: in my name they will expel demons, they will speak in new tongues, 18 they will pick up snakes. And if they drink any deadly poison it will never hurt them; they will lay hands on the sick and ⌊they will get⌋ well.”

These are some signs that believers will do, but those signs don’t imply that they are true believers and later we will discuss why.

We need to understand that believing in Jesus alone will not save you, SOLA FIDE will not save you or make you right (just) before God at the end of your life, we know this, since faith is the base of obedience, because you love him you obey him, and you practice righteousness when you obey Christ’s commandments, but it is good to make clear that even if you are doing “works alone” this will not save you either. So, the works that Jesus commands to do after believing in him are found in the Sermon on the Mount and other teachings in the gospels. This is why he said to his disciples “If you love me, you will keep my commandments”. He also said in the Sermon on the Mount:

Matthew 7:24 (LEB)
24 “Therefore everyone who hears these words of mine and does them will be like a wise man who built his house on the rock.

Jesus is not expecting followers to only believe in him but to walk in righteousness and obedience, loving God and loving humans with charity (agape) which is unconditional
love, the class of love that moves you to actions, this is called a faith that is working through charity (Galatians 5:6). So, through faith we believe at first and we are justified, understanding that faith is the beginning of our salvation, but through our obedience and good deeds we keep the gift of grace, our salvation, enduring in a faith that is alive.

Matthew 25:41–46 (LEB)
41 Then he will also say to those on his left, ‘Depart from me, you accursed ones, into the eternal fire that has been prepared for the devil and his angels! 42 For I was hungry and you did not give me anything* to eat, I was thirsty and you did not give me anything* to drink, 43 I was a stranger and you did not welcome me as a guest, naked and you did not clothe me, sick and in prison and you did not care for me.’ 44 Then they will also answer, saying, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison and not serve you?’ 45 Then he will answer them, saying, ‘Truly I say to you, in as much as you did not do it* to one of the least of these, you did not do it* to me.’ 46 And these will depart into eternal punishment, but the righteous into eternal life.”

The use of the term “Kurios” Lord, tells us that these men are followers who thought there is no need of good deeds, this is why Jesus is demanding from them those deeds that they did not, they professed faith but a faith that was dead, without works, an atheist or other non-Christian will not ask “Lord, When I saw you thirsty, naked, etc…?”, only those who were thinking they were saved by faith alone calling him Lord.

SOLA FIDE, as we read before, defines that there is no need to do works to be saved at the beginning of conversion and during the Christian life, so then, why is Jesus demanding those good deeds to this group that clearly believe in Jesus?

There is also another problem with SOLA FIDE, and the issue is found in something that Jesus said… “being born again”, Jesus said that baptism is part of our salvation, and I think we can define baptism as a work of obedience:

Mark 16:16 (LEB)
16 The one who believes and is baptized will be saved, but the one who refuses to believe will be condemned.

Here we have a clear rejection of SOLA FIDE, because Jesus is including as part of our salvation faith and baptism, therefore, baptism is part of our salvation journey, which is received not by faith alone, but by faith and obedience, thus, because you believed in him you obey and get baptized which is counted as a work. Once again, faith accompanied by actions.

But you can tell me, what about what is written in Galatians?

Galatians 2:16 (LEB)
16 but knowing that a person is not justified by the works of the law, if not by faith in Jesus Christ, and we have believed in Christ Jesus so that we may be justified by faith in Christ and not by the works of the law, because by the works of the law ⌊no human being will be justified⌋.

Here Paul is speaking about the works of the Mosaic law, the old covenant that although it was good to observe it did not have the power to justify men before God, so, he is not referring to all works in general and neither to the works which Jesus taught through his gospel as part of the new covenant… Moreover, he is mentioning the faithfulness of Christ and his sacrifice that is the only way which every single man who believes in him will be justified but this will involve faithfulness to Christ and not a confession or faith alone. Besides what I have previously said, there is other valid translation accepted by scholars of this same verse that will give us a better understanding of this matter:

16 but knowing that a person is not justified by the works of the law, if not by the faithfulness of Jesus Christ, and we have trusted in Christ Jesus so that we may be justified by the faithfulness of Christ and not by the works of the law, because by the works of the law ⌊no human being will be justified⌋.

With this other translation we can confirm that Paul says that the mosaic law of the old covenant will not justify anyone, Jesus is the only one who through his faithfulness to the Father and his sacrifice will justify men, therefore, there is no amount of works that we can do to earn that initial justification before God when we first come to Christ, thus, Jesus is our new covenant, a covenant of blood of the Lamb of God and through him a perfected law is fulfilled and given and Jesus taught that we have to obey his law if we love him, which send us back to when we were talking about faithfulness, faithfulness to Christ.

But you can tell me again, SOLA FIDE is found in what Paul said in the following verse too:

Galatians 3:6 (LEB)
6 Just as Abraham believed God, and it was credited to him for righteousness,

We need to understand that the overall context of salvation in the Bible has to do with faithfulness and loyalty to God, therefore, believing is the beginning of our salvation and good works accompanied faith; therefore, faith and works cannot be separated, Paul refers to Abraham believing to the true God and it was credited to him for righteousness, but what is overlooked, is that he obeyed, he was faithful to God and the verse to support this claim is actually referred here which is Genesis 15:6, this verse gives more context about the real meaning behind what Paul is writing in his letters when he speaks about what we understand as faith.

Genesis 15:6 (LEB)
6 And he believed in Yahweh, and he reckoned it to him as righteousness.

The Hebrew word used here is אָמַן “Aman”, which is also translated as “to be trustworthy, firm or faithful”. It is found in other verses of the Bible like:

Deuteronomy 7:9 (LEB)
9 So know that Yahweh your God, he is God, the trustworthy God, maintaining his covenant and his loyal love with those who love him and with those who keep his commandments to a thousand generations,

As we can see, the meaning of this Hebrew word “aman” used here in Deuteronomy 7:9 and Genesis 15:6 is deeper than just faith alone, it implies faithfulness (read 1 Maccabees 2:52), so what we have to teach about Genesis 15:6 and Paul writing to the Galatians 3:6 is: Abraham was faithful to Yahweh (in a land full of paganism), and he reckoned it to him as righteousness. Thus, when Paul speaks about justification by faith, he is talking about the justification when we first come to believe demanding faithfulness from now on, and when James speaks about justification by faith and works in the chapter two of his epistle, it refers to faithfully live our life as Christians after we come to faith in Christ for our justification in the last day, that is why he writes that faith and works work together, works will perfect our faith and this is why our entrance to the kingdom of heaven or our final justification has to do more with faithfulness than faith alone.

Besides that, the account on Genesis doesn’t say that Abraham believed and waited for the promise without actions in the place where he was living (Ur of the Chaldeans), he did not believe alone that a descendant will be given to him being his wife and himself of an old age, waiting for God to do the miracle without human intervention and when God asked him to sacrifice Isaac, he obeyed trusting God’s command, every time, God promised something to Abraham he trusted God, and he worked for what was promised just as James declares in his epistle in the chapter two.

James 2:14 (LEB)
14 What is the benefit, my brothers, if someone says that he has faith but does not have works? That faith is not able to save him, is it?*

James is being clear, that faith without works is not able to save a person, meaning that faith alone after conversion is lawlessness, because it breaks the law of Christ, therefore that faith cannot save you.

James 2:19–22 (LEB)
19 You believe that God is one; you do well. Even the demons believe, and shudder! 20 But do you want to know, O foolish person, that faith apart from works is useless?
21 Was not Abraham our father justified by works when he* offered up his son Isaac on the altar? 22 You see that faith was working together with his works, and by the works the faith was perfected.

For faith being perfected by works, both must work together, this means that they are not a fruit of the other, because in this context, you can have faith and still don’t have works at all, this we can call a dead faith or false faith… Thus, faith and works must come together since the first work that we do is “conversion” and other one is “baptism”, therefore, obedience and endurance are required for salvation.

Let’s continue talking about justification, justification in one part will be the remission of sins but also the sanctification and the renewal of the interior man, since faith, hope and charity are implied in the same justification process. But where does James make it clear that faith alone is not enough for our salvation?
That is explicit in the following verses, where James rejected SOLA FIDE (faith alone):

James 2:23–24 (LEB)
23 And the scripture was fulfilled that says, “And Abraham believed God, and it was credited to him for righteousness,” and he was called God’s friend. 24 You see that a person is justified by works and not by faith alone.

James words here are literal, and he is not contradicting Paul as we found out previously when we re-discovered that Paul was not talking about SOLA FIDE, thus, our salvation or our entrance into the kingdom of heaven depends on our justification in the day of judgment when everyone will be held accountable for the works done in the flesh and not in our profession of faith at the time of conversion alone. That is why the Sermon on the Mount among other verses, speak about good deeds (works) that accompany faith in Jesus. These verses in James chapter two that we previously read will make us understand in a better way what Jesus said about those with a dead faith (false followers) in the Sermon on the Mount and in Matthew 25:41-46 and some parables.

So, true faith in Christ working together with good deeds can be considered as evidence of obedience to his commandments and charity (agape in Greek) which include alms giving, therefore, faith that works through charity will help us to keep our salvation. How? Through our sanctification while walking in righteousness and this will give as a result a continuation in our first love.

But you can tell me that Jesus abolished completely the law of the Old Testament, If we talk about the law of God, we can say that in reality Jesus abolished the sacrificial law but not the moral law and he gave us a perfected law to follow based in the Ten Commandments, his Sermon on the Mount, the Great Commission, among others of his teachings, and when speaking about works we can name conversion, the eucharist, baptism and charity, among others, being baptism a work that is needed for salvation according to what Jesus said to Nicodemus.

If we talk about false followers with a false or dead faith, these are those who do lawlessness (violation of the law of Christ) because they turned their back to God (we have examples of lawlessness in the Old Testament, like Israel’s Baal worshippers and in the New Testament, all people who rejected the Message (Gospel) of Jesus and those who claim to have faith in him and be a follower of Christ but their fruits show the opposite).

So, Faith is confirmed by obedience and makes you follow God’s commandments because of your love to Him and your neighbor, and all of these make you enter the kingdom of heaven, I don’t mean that there is an amount or percentage of good works that we have to practice through charity, but we have to do it always out of agape love, therefore, salvation is not about faith alone, but faith given by grace and obedience through works of charity.

But let’s continue with biblical evidence of rejection of SOLA FIDE:

There are more writings rejecting SOLA FIDE, we can speak about those letters to the churches in the book of revelation, I am going to add only the one in Sardis to not make this work more extensive, so, we see on these letters that the message from Jesus to the churches has to do with faith, obedience (good works) and endurance until their death or until he comes again… these three are demanded by Christ to maintain Christian’s names written in the book of life, because, like many say, salvation although is not a reward for being obedient, is the reason to be obedient.

Jesus starts saying to the believers in Sardis in:

Revelation 3:1 (LEB)
3 “And to the angel of the church in Sardis write:
“This is what the one who has the seven spirits of God and the seven stars says: ‘I know your works, that you have a name that you are alive, and you are dead.

We just developed a few lines ago the significance of good works in our daily life. This church claims to be alive, believing in Jesus, confident of their salvation but Jesus said, I know your works and you are dead, he continues saying.

Revelation 3:2–3 (LEB)
2 Be on the alert and strengthen the remaining things that are about to die, for I have not found your works completed before my God. 3 Therefore remember how you have received and heard, and observe it, and repent. If therefore you are not on the alert, I will come like a thief, and you will never know at what hour I will come against you.

John says that Jesus as the Son of Man has not found their works completed before the Father, so Jesus makes a warning to remember how they have received the message and heard it, calling them to not only believe and speak, but to observe his gospel and repent of their lawlessness. If they don’t repent Jesus will come like a thief, and they will never know at what hour He will come against them. Then in the verse four he says that not everyone is counted into the ones given the warning because, there are some that have not defiled their clothing with lawlessness and sin, so they will have the promise of walking with Jesus because of being found worthy of it. But those who don’t repent although they were saved at the beginning, something will happen to them.

Revelation 3:5 (LEB)
5 The one who conquers in this way will be dressed in white clothing, and I will never erase his name from the book of life, and I will declare his name before my Father and before his angels.

The unfaithful followers, those disobedient and not doing good works that Jesus expected from them, will have their names erased from the book of life and in the day of judgment Jesus will not declare their names before the Father and his angels. They will not enter the kingdom; therefore, they are condemned to eternal punishment, meaning that just believing and saying that Jesus is their Lord is not enough.

Now let’s see what Paul has to say. Paul said that we must encourage one another to charity, again we find the “agape” love that is a love that produces an action towards someone else and this is done through good works.

Hebrews 10:24 (LEB)
24 And let us think about ⌊how to stir one another up to love⌋ and good works,

Also, Paul speaks about those who believed in Christ and decided to continue in a sinful life, which is a reminder that disobedience to the law of Christ is a sin. And when talking about faith and works he says in his letters, and I will paraphrase: We are taught as his disciples to imitate Christ, to fulfill the moral precepts of the law and the chief part of it with greater perfection, that is, in the spirit of faith, which is charity, reason why he writes to the Romans:

Romans 3:31 (LEB)
31 Therefore, do we nullify the law through faith? May it never be! But we uphold the law.

So, one thing is to establish the law through faith and another thing is to define that the law although it is holy and good does not help overcome sin, thus, it cannot justify you before God, and this is why Paul said the following to the Hebrews.

Hebrews 10:28–30 (LEB)
28 Anyone who rejected the law of Moses dies without mercy on the testimony of two or three witnesses. 29 How much worse punishment do you think the person will be considered worthy of who treats with disdain the Son of God and who considers ordinary the blood of the covenant by which he was made holy and who insults the Spirit of grace? 30 For we know the one who said,
“Vengeance is mine, I will repay,”
and again,
“The Lord will judge his people.”

The judgment here described is the judgment of what we did in the flesh. And treating Jesus with disdain (despise or hate), means that this person is rejecting to become a disciple or to be obedient to him and follow his commandments, let’s remember again that Jesus said “If you love me, you will obey my commandments”.

Romans 2:6–11 (LEB)
6 [God] who will reward each one according to his works: 7 to those who, by perseverance in good work, seek glory and honor and immortality, eternal life, 8 but to those who act from selfish ambition and who disobey the truth, but who obey unrighteousness, wrath and anger. 9 There will be affliction and distress for every ⌊human being⌋ who does evil, of the Jew first and of the Greek, 10 but glory and honor and peace to everyone who does good, to the Jew first and to the Greek. 11 For there is no partiality with God.

In this letter of Paul to the Romans is given a message about perseverance in good works and that is not only faith what is demanded by God since He will reward each one according to their works, but you can tell me, what you then understand about the following passage which is used to defend the doctrine of SOLA FIDE?

Ephesians 2:8–9 (LEB)
8 For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; 9 it is not from works, so that no one can boast.

Again, this is talking about the beginning of our salvation, it is true that we cannot say that we did something to receive or merit salvation from Jesus when we first come to believe, it was a gift or a favour from God… but the next verse re-institute works, the works that Jesus said we must do during our Christian life because we love him.

Ephesians 2:10 (LEB)
10 For we are his creation, created in Christ Jesus for good works, which God prepared beforehand, so that we may walk in them.

Also, John in his first epistle describes that there are sins which seems to be a type of mortal sin, if someone dies without repentance in sin, does not matter if they had faith in Jesus (SOLA FIDE), there is no hope for them (they fell from grace – SOLA GRATIA), because of the stubbornness of their hearts and free will, their sin (their bad works) already condemned these ones. So, John urges to act with love with their fellow Christians, pray and admonish everyone, those who sinned committing a general sin (Venial sin)… calling them to repentance, and also for the ones whose sin is leading to death, although without giving much encouragement like to expect what is being asked in prayer, because the last one cannot result in forgiveness and eternal life due to the rejection of God’s grace, which means this person will never repent, probably referring to apostasy or other mortal sins.

1 John 5:16–17 (LEB)
16 If anyone should see his brother sinning a sin not leading to death, he should ask, and he will grant life to him, to those who sin not leading to death. (There is a sin leading to death; I do not say that he should ask about that. 17 All unrighteousness is sin, and there is a sin not leading to death.)

Now that we have seen some biblical verses in the canonical books, I think it will be good for us to understand what the Catholic view is about justification by faith and the reasons why someone can lose salvation.

The Catholic view defines that you can lose salvation according to the following criteria:

Conditions for Mortal Sin
According to Catholic teaching, a sin is considered mortal if it meets three conditions:

1. Grave matter: The sin involves a serious violation of God’s law, such as murder, adultery, theft, etc.
2. Full knowledge: The person committing the sin knows that it is wrong and that it is a serious offense against God’s law.
3. Deliberate consent: The person chooses to commit the sin with full awareness and intentional consent.
Examples of Mortal Sins

The Catechism of the Catholic Church (CCC) lists specific sins as grave matter, including:
• Sacrilege (e.g., desecrating the Eucharist)
• Blasphemy
• Perjury
• Deliberate avoidance of Mass on Sundays and holy days
• Murder
• Hatred of neighbor (e.g., desiring grave harm)
• Prostitution
• Sexual relations outside marriage
• Other sexual immoralities
• Adulation that makes one an accomplice in another’s vices or grave sins

Cathechism 2010 defines: “Since the initiative belongs to God in the order of grace, no one can merit the initial grace of forgiveness and justification, at the beginning of conversion.”

The XVI Century Counsel of Trent, Decree on justification, 1.8 says: “We are justified by faith, because faith is the beginning of human salvation, the foundation, and the root of all justification; without which is impossible to please God.”

So, why the Catholic Church rejects SOLA FIDE?
Although we are justified by faith in Christ under his new law and we are not justified by the mosaic law, it is incorrect to say that we are justified by faith alone which is the definition of SOLA FIDE. After I finished reading the Church Fathers of the first centuries AD, I realized that they had a different view about salvation that is different from the Protestant understanding of salvation, and after doing a correct exegesis and study about Paul’s letters, It was evident that when Paul wrote about justification by faith was talking about the justification at the beginning of conversion and he was not leaving good works in Christ out of the equation, actually let’s remember a few verses ago, we read Therefore, do we nullify the law through faith? May it never be! But we uphold the law, thus, like I said before, he was referring to the works of the Jewish Mosaic Law that cannot justify any one at the beginning of their conversion because is the faith in Jesus that does it, but still, he said: we confirm the law.

It is true that Protestants Scholars believe that some Church Fathers confirm Sola Fide (Justification by faith alone) and normally they quote for example:

1. Origen, Commentarius in Epistola ad Romanos, cap. 3 (PG 14.952).
2. Hilary, Commentarius in Matthaeum 8:6 (PL 9.961).
3. Basil, De humilitate 20.3 (PG 31.529C).
4. Ambrosiaster, In Epistola ad Romanos 3.24 (CSEL 81.1.119): “sola fide justificati sunt dono Dei,” through faith alone they are justified by a gift of God; 4.5 (CSEL 81.1.130).
5. John Chrysostom, Homilia in Epistola ad Titum 3.3 (PG 62.679 [not in Greek text]).
6. Cyril of Alexandria, In Joannis Evangelium 10.15.7 (PG 74.368 [but alludes to Jas 2:19]).
7. Bernard, In Canticum serm. 22.8 (PL 183.881): “solam justificatur per fidem,” is justified by faith alone.
8. Theophylact, Expositio in Epistola ad Galatas 3.12-13 (PG 124.988).

But Scholars of all spheres agree that these quotations are generally referring to justification through the Mosaic law (the same as Paul) which is the base of Judaism and the old covenant, so they define that is not the Jewish Mosaic law that justify those who follow the law alone, but our faith in Jesus the Christ, making clear that Jews have to believe in Jesus if they want to be justified in the day of judgment, and implies that there is no need for gentiles to become Jewish to be considered Christians. So, justification by faith in Christ and not by the Jewish Mosaic Law, leads to Gentiles and Jews to believe in Jesus and to live faithfully in obedience to him under his new covenant, because if you have faith in him, you will trust all what he said whether through him or the apostles or the traditions of the apostles, and because you love him you will obey Jesus’ commandments.

If we look back to the early church and the Apostolic Fathers of the Church in the first two centuries, we will find that SOLA FIDE will not justify you. Let’s start with one church father that normally is used to defend SOLA FIDE in a failing effort to support this doctrine that was born thousand five hundred years later and is leading people to perdition. Clement of Rome was a disciple of the Apostle Peter and was appointed by him as bishop of Rome according to Tertullian.

1 Clement 32 :
And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen. – Clement of Rome, “The First Epistle of Clement to the Corinthians,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 13.

This text is misunderstood because Clement is referring to the same context as Paul does it, and this is not everything that he is developing in this same letter, because previously he also said the following:

1 Clement 30:
Let us clothe ourselves with concord and humility, ever exercising self-control, standing far off from all whispering and evil-speaking, being justified by our works, and not our words. – Clement of Rome, “The First Epistle of Clement to the Corinthians,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 13.

The context is that Clement tells the Corinthians that their faith has to be complete before God, so when we first believe although we are justified by faith in Christ who is the giver of the new covenant between God and humans, as Christians we have to live with concord and humility, exercising self-control, not taking part in whispering and evil-speaking, being justified by our works in Christ which shows that our heart is with him, and not by a dead faith coming from our lips or mind. So, for Clement and other Apostolic Church Fathers works are also required for justification at the end of our lives.

1 Clement 34:
Let us therefore earnestly strive to be found in the number of those that wait for Him, in order that we may share in His promised gifts. But how, beloved, shall this be done? If our understanding be fixed by faith towards God; if we earnestly seek the things which are pleasing and acceptable to Him; if we do the things which are in harmony with His blameless will; and if we follow the way of truth, casting away from us all unrighteousness and iniquity, along with all covetousness, strife, evil practices, deceit, whispering, and evil-speaking, all hatred of God, pride and haughtiness, vainglory and ambition. For they that do such things are hateful to God; and not only they that do them, but also those that take pleasure in them that do them. -Clement of Rome, “The First Epistle of Clement to the Corinthians,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 14.

1 Clement 41
Those, therefore, who do anything beyond that which is agreeable to His will, are punished with death. Ye see, brethren, that the greater the knowledge that has been vouchsafed to us, the greater also is the danger to which we are exposed.- Clement of Rome, “The First Epistle of Clement to the Corinthians,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 16.

1 Clement 50
Blessed are we, beloved, if we keep the commandments of God in the harmony of love; that so through love our sins may be forgiven us – Clement of Rome, “The First Epistle of Clement to the Corinthians,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 18.

As we can see, there are no works that anyone can do to earn justification initially when converting to Christianity, but for the rest of our lives we must make a commitment to live in righteousness and holiness; both can be attained through our works in Christ under the guidance and power of the Holy Spirit. Thus, a true follower of Christ must live in righteousness and holiness, and this will imply personal decisions and commitments, where personal actions and choices will align with Christ’s commandments and teachings. So, works will also justify the saints who in obedience to Jesus, decided to die to their own will and desires, to do the desire of the Father taking their own cross daily and following Jesus. This must be done out of agape love and as a result their names will not be erased from the book of life, and they will receive justification by Christ in the they of judgment. Therefore, we must remain in Christ and persevere until the end which involves faith, charity, obedience, loyalty, patience and endurance.

Now let’s read what one of the disciples of John the Apostle wrote.

Ignatius to the Ephesians 20
in obedience to the bishop and the presbytery with an undivided mind, breaking one and the same bread, which is the medicine of immortality, and the antidote which prevents us from dying, but a cleansing remedy driving away evil, [which causes] that we should live in God through Jesus Christ – Ignatius of Antioch, “The Epistle of Ignatius to the Ephesians,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 58.

In this letter, Ignatius speaks about this work defined as the medicine of immortality and the antidote which prevents us from dying, he is talking about it as the cleansing remedy driving away evil when we are receiving Christ through the Eucharist.

Ignatius to the Ephesians 14
The beginning of life is faith, and the end is love. And these two being inseparably connected together, do perfect the man of God; while all other things which are requisite to a holy life follow after them. No man making a profession of faith ought to sin, nor one possessed of love to hate his brother. For He that said, “Thou shalt love the Lord thy God,” said also, “and thy neighbor as thyself.”19 Those that profess themselves to be Christ’s are known not only by what they say, but by what they practice. “For the tree is known by its fruit.” – Ignatius of Antioch, “The Epistle of Ignatius to the Ephesians,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 55.

Ignatius to the Magnesians 5
there is set before us life upon our observance [of God’s precepts], but death as the result of disobedience, and every one, according to the choice he makes, shall go to his own place, let us flee from death, and make choice of life. – Ignatius of Antioch, “The Epistle of Ignatius to the Magnesians,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 61.

Ignatius is talking to the church not to non-believers, he says “There is set before us life upon our observance of God’s precepts (not faith alone), but death as the result of disobedience…”. Death is always defined as eternal damnation (lake of fire) and life as entrance to the kingdom of heaven, therefore he adds “let us flee from death, and make choice of life”.

Epistle of Ignatius to Polycarp 6
Let none of you be found a deserter. Let your baptism endure as your arms; your faith as your helmet; your love as your spear; your patience as a complete panoply. Let your works be the charge assigned to you, that ye may receive a worthy recompense. – Ignatius of Antioch, “The Epistle of Ignatius to Polycarp,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 95.

Let’s read what Polycarp, a disciple of John the Apostle wrote.

Polycarp to the Phillipians 2
He comes as the Judge of the living and the dead. His blood will God require of those who do not believe in Him.13 But He who raised Him up from the dead will raise up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, falsewitness; “not rendering evil for evil, or railing for railing,”15 or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: “Judge not, that ye be not judged; forgive, and it shall be forgiven unto you; be merciful, that ye may obtain mercy;18 with what measure ye mete, it shall be measured to you again; and once more, “Blessed are the poor, and those that are persecuted for righteousness’ sake, for theirs is the kingdom of God.” – Polycarp of Smryna, “The Epistle of Polycarp to the Philippians,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 33.

Polycarp to the Phillipians 10
When you can do good, defer it not, because “alms delivers from death.” – Polycarp of Smryna, “The Epistle of Polycarp to the Philippians,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 35.

Polycarp says: “alms delivers from death”, this is found in the book of Tobit 4:10, 12:9. As we can see Polycarp considered the book of Tobit as inspired by God, reason why he is teaching through this line doctrine that contradicts SOLA FIDE. Before continuing with more writings from the Apostolic Church Fathers let’s take a time to read what the book of Tobit quoted here by Polycarp says about alms.

Tobit 4:10 (RSV2CE)
10 For charity* delivers from death and keeps you from entering the darkness;

Tobit 12:9 (RSV2CE)
9 For almsgiving delivers from death, and it will purge away every sin. Those who perform deeds of charity* and of righteousness will have fulness of life;

This is a key quoting of the book of Tobit by Polycarp that refutes the doctrines of SOLA FIDE and also SOLA SCRIPTURA. Let’s continue with more Apostolic Church Fathers.

Justin Martyr, Dialog of Justin with Trypho, a Jew 95
If, indeed, you repent of your sins, and recognise Him to be Christ, and observe His commandments, then you may assert this; for, as I have said before, remission of sins shall be yours. – Justin Martyr, “Dialogue of Justin with Trypho, a Jew,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 247.

Justin Martyr said here that repentance and faith and works (observe His commandments) are needed for the remission of sins not faith alone (SOLA FIDE).

Justin Martyr, First Apollogy 12
Each man goes to everlasting punishment or salvation according to the value of his actions. – Justin Martyr, “The First Apology of Justin,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 166.

Now we are going to read what Irenaeus, a disciple of Polycarp which was a disciple of John the Apostle has to say.

Irenaeus against heressies 4.17.4
From all these it is evident that God did not seek sacrifices and holocausts from them, but faith, and obedience, and righteousness, because of their salvation. – Irenaeus of Lyons, “Irenæus against Heresies,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 484.

Irenaeus against heressies 4.13.1
And that the Lord did not abrogate the natural [precepts] of the law, by which man is justified, which also those who were justified by faith, and who pleased God, did observe previous to the giving of the law, but that He extended and fulfilled them, is shown from His words. “For,” He remarks, “it has been said to them of old time, Do not commit adultery. But I say unto you, That every one who hath looked upon a woman to lust after her, hath committed adultery with her already in his heart.”3 And again: “It has been said, Thou shalt not kill. But I say unto you, Every one who is angry with his brother without a cause, shall be in danger of the judgment.” And, “It hath been said, Thou shalt not forswear thyself. But I say unto you, Swear not at all; but let your conversation be, Yea, yea, and Nay, nay.”5 And other statements of a like nature. – Irenaeus of Lyons, “Irenæus against Heresies,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 477.

Irenaeus against heressies 5.6.1
And for this cause does the apostle, explaining himself, make it clear that the saved man is a complete man as well as a spiritual man; saying thus in the first Epistle to the Thessalonians, “Now the God of peace sanctify you perfect (perfectos); and may your spirit, and soul, and body be preserved whole without complaint to the coming of the Lord Jesus Christ.” Now what was his object in praying that these three—that is, soul, body, and spirit—might be preserved to the coming of the Lord, unless he was aware of the [future] reintegration and union of the three, and [that they should be heirs of] one and the same salvation? For this cause also he declares that those are “the perfect” who present unto the Lord the three [component parts] without offence. Those, then, are the perfect who have had the Spirit of God remaining in them, and have preserved their souls and bodies blameless, holding fast the faith of God, that is, that faith which is [directed] towards God, and maintaining righteous dealings with respect to their neighbours. – Irenaeus of Lyons, “Irenæus against Heresies,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 532.

More writings from Saint Clement of Rome, disciple of Peter and appointed bishop who died circa 100 AD (Also known as Pope Clement I)

Why was our father Abraham blessed? Was it not because he performed justice and truth through faith? -Francis X. Glimm, “The Letter of St. Clement of Rome to the Corinthians,” in The Apostolic Fathers, trans. Francis X. Glimm, Joseph M.-F. Marique, and Gerald G. Walsh, vol. 1, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 1947), 34.

Let us consider that all the saints have been adorned with good works; and the Lord Himself, adorning Himself with good works, rejoiced. 8 Holding this pattern, then, let us follow out His will without hesitation; let us do the work of justice with all our strength. – Francis X. Glimm, “The Letter of St. Clement of Rome to the Corinthians,” in The Apostolic Fathers, trans. Francis X. Glimm, Joseph M.-F. Marique, and Gerald G. Walsh, vol. 1, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 1947), 35.

He warns us: ‘Behold the Lord comes, and his reward is before his face, to pay each man according to his work.’ 4 He therefore urges us who believe in Him with all our heart not to be lazy or careless in any good work. – Francis X. Glimm, “The Letter of St. Clement of Rome to the Corinthians,” in The Apostolic Fathers, trans. Francis X. Glimm, Joseph M.-F. Marique, and Gerald G. Walsh, vol. 1, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 1947), 36.

The Wisdom of God is given to us to do good works:
Therefore, let our whole body be saved in Christ Jesus, and let each be subject to his neighbor, according to the position which grace bestowed on each. 2 Let not the strong neglect the weak, and let the weak respect the strong. Let the rich man supply the wants of the poor, and let the poor man give thanks to God, because He has given him someone to supply his needs. Let the wise show his wisdom not in words, but in good works. Let the humble-minded not testify to his own humility, but allow others to bear him witness. Let him who is pure in the flesh be so without boasting, knowing that it is Another who grants him this continence. -Francis X. Glimm, “The Letter of St. Clement of Rome to the Corinthians,” in The Apostolic Fathers, trans. Francis X. Glimm, Joseph M.-F. Marique, and Gerald G. Walsh, vol. 1, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 1947), 39–40.

All are blessed who enter by this gate (Christ) and pursue their way in holiness and justice, performing all things without disorder. 5 Let a man be faithful, let him be able to utter deep knowledge, let him be wise in discerning words, let him be energetic in deeds, let him be pure. – Francis X. Glimm, “The Letter of St. Clement of Rome to the Corinthians,” in The Apostolic Fathers, trans. Francis X. Glimm, Joseph M.-F. Marique,
and Gerald G. Walsh, vol. 1, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 1947), 46–47.

In the second letter of St. Clement (although not written by him, it seems to be a sermon) it is described the way to obtain eternal life.

So then, brothers, by doing the will of the Father and preserving the flesh pure and keeping the commandments of the Lord, we shall obtain eternal life. – Francis X. Glimm, “The So-Called Second Letter of St. Clement,” in The Apostolic Fathers, trans. Francis X. Glimm, Joseph M.-F. Marique, and Gerald G. Walsh, vol. 1, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 1947), 70.

2nd. Clement also calls to instruct believers in order to not be lost.

1 Let us, then, repent wholeheartedly, that no one of us may perish by the way. For, if we have commandments to do this also, to snatch men away from idols and to instruct them, how much more necessary is it that a soul which already knows God should not be lost? 2 So let us help one another and guide those who are weak in goodness, that we may all be saved; and let us convert and encourage one another – Francis X. Glimm, “The So-Called Second Letter of St. Clement,” in The Apostolic Fathers, trans. Francis X. Glimm, Joseph M.-F. Marique, and Gerald G. Walsh, vol. 1, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 1947), 76.

Conclusion:
Paul and James cannot be used to support or defend the doctrine called SOLA FIDE, It is a doctrine that is leading many people astray and through this work I have shown that this doctrine failed to meet the criteria to be considered a true doctrine. Therefore, I can conclude that neither Jesus, the apostles or the Apostolic Church Fathers taught about salvation or justification by faith alone as is presented by the Protestant movement. As we have seen, even the disciples of the Apostle John and Peter were not teaching about salvation that involves faith alone and we have seen also that Jesus himself said as it is shown in Mark 16:16, that the one who believes in him and is baptized will be saved, adding baptism to our salvation, let’s remember also that Jesus said to Nicodemus that he has to be born again to enter the kingdom of heaven and being born again according to what Jesus told Nicodemus is being born from the water of baptism and from the Spirit, thus, faithfulness, obedience and endurance are required to be counted among those who Jesus will say their names before the Father and his angels and justify at the day of the judgment, because He will repay everyone according to their deeds as is described in the book of Revelation, he will justify and will grant entrance to the kingdom of heaven to those who endure until the end, those who overcome, those who are found worthy and He promised that He will never erase their names from the book of life. And to close this case, I want to remark the previous evidence showing that the New Testament and the writings of the Apostolic Fathers of the Church of the first two
centuries AD simply don’t teach SOLA FIDE, thus, this doctrine has to be defined as a false doctrine.

Edgar Ramírez – BTh