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In the vast expanse of Christian theology, few doctrines have been as central and as
contested as the doctrine of justification by faith. The doctrine of justification by faith has been a
central theme in Christian theology since the inception of the Church. It asserts a profound truth
about the nature of salvation and mankind’s reconciliation with God. This principle, which posits
faith alone as the means through which mankind is reconciled to God, has been a point of
divergence among Christian traditions for centuries, and with good reason. One’s understanding
of this single doctrine, in many ways, determines the rest of their journey with Christ. Yet,
conflict persists within the world of Christendom, each view claiming itself to be the only way,
while Christ has clearly stated that He is the only way. Bound up in this simple doctrine is the
eternal destination of a man’s soul. It is, therefore, imperative that the subject of justification by
faith be taken seriously and examined with care. What is it that justifies mankind before God? In
what ways have Christian traditions interpreted the doctrine of justification by faith, throughout
history? Is it truly faith alone that reconciles mankind back to God? These questions have been at
the heart of many discussions and division within the body of Christ. Yet, a thorough
examination of the Scriptures and the traditions of the early Church reveals a compelling reality:
faith alone justifies, but this is a faith that is alive, manifesting in actions borne out of genuine
confidence in what it professes to hope for.
The doctrine of justification by faith has not only been pivotal since the Church's
inception but also foundational, resting firmly on scriptural exegesis and the historical
understanding prevalent in the early Church. At the heart of this discourse is the Pauline doctrine
of justification, particularly elucidated in his epistles to the Romans and Galatians. Paul's
teachings underscore that justification comes through faith in Jesus Christ, “apart from the works
of the law” (Romans 3:28, English Standard Version). This assertion highlights the belief that
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justification is an act of God by which those who have faith in Christ are declared righteous in
His sight. This righteousness is not merited by works but is a gift of grace to be received by faith.
However, Paul's emphasis on faith does not negate the importance of actions as a manifestation
of genuine faith. In a letter to the church in Galatia, Paul writes, “But I say, walk by the Spirit,
and you will not gratify the desires of the flesh (Galatians 5:16). He goes on to list what he calls
the ”fruit of the Spirit,” actions, such as love, patience, kindness, faithfulness, gentleness, and
self-control. It appears Paul believes “God sees in us that which in Christ we are becoming, and
acquits us.”1 In other words, justification by living faith.
Although Paul's contributions form a significant portion of the New Testament, he is not
the sole voice on matters of faith and reconciliation. James, Jesus' brother, emphasizes that "faith
without deeds is useless" (James 2:20) and even describes it as “dead” (James 2:26), pointing to
the essential nature of actions in the expression of true faith. James further illustrates this by
recalling Abraham’s act of faith when he was ready to sacrifice his son, Isaac (James 2:21),
underscoring the idea that authentic faith is always accompanied by corresponding actions.
Consequently, James argues that the authenticity of one's faith is made evident through their
deeds.
This dynamic is evident elsewhere in the narrative of scripture, too. In fact, Jesus Christ
Himself, the fountain from whom all blessings flow, emphasized actions as the evidence of faith.
He taught that love for Him would be shown through obedience to His commandments (John
14:15) and that discipleship involves self-denial and bearing one's cross (Matthew 16:24). Not
only were Jesus’ teachings clear, but His life was a testament to perfect faith, and it was filled
full with acts of love, kindness, mercy, and obedience. “In the days of his flesh, Jesus offered up
1 B G. Felce, “The Ground of Justification,” Tyndale House Bulletin 2 (1956): 4–5,
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live&scope=site.
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prayers and supplications […] and he was heard because of his reverence” (Hebrews 5:7). As
disciples or apprentices to Jesus, the ambition is to become like your rabbi (i.e., Christlike). The
New Testament authors are clear; Jesus was justified because He had living faith.
In the earliest parts of Christian history, the early church fathers also grappled with the
teachings and implications of justification by faith, as delineated in the apostolic writings.
Notably, figures such as Ignatius of Antioch and Justin Martyr emphasized a synergetic model of
salvation, intertwining faith and works in the process of being justified before God. In fact, on
the topic of salvation, Justin Martyr writes, “As many as are persuaded and believe that what we
teach and say is true, and undertake to be able to live accordingly, are instructed to pray and to
entreat God with fasting, for the remission of their sins that are past, we praying and fasting with
them.”2 Martyr continues to express the set apart lifestyle of those who profess Christ, quoting
the prophet Isaiah’s words, “Wash yourselves; make yourselves clean; remove the evil of your
deeds from before my eyes; cease to do evil, learn to do good; seek justice, correct oppression;
bring justice to the fatherless, plead the widow’s cause” (Isaiah 1:16-17). This early
interpretation underscored a communal aspect of salvation, reflecting a collective pursuit of
righteousness grounded in faith, yet actively lived out through works.
Saint Augustine, a pivotal figure in Christian theology, presented a nuanced
understanding of justification by faith, as well. In his battle against Pelagianism (the denial of
original sin and defense of humankind’s innate goodness3), Augustine asserted that divine grace,
accessed through faith, is absolutely necessary for salvation. For Augustine, justification was a
transformative act of grace that not only absolved sin but also initiated a process of moral
renewal and sanctification. “Augustine in fact teaches something close to a declarative
2 Justin Martyr, “Christian Baptisms,” The First Apology.
https://ccel.org/ccel/justin_martyr/first_apology/anf01.viii.ii.lxi.html.
3 Britannica, “Pelagianism,” https://www.britannica.com/topic/Pelagianism.
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justification by faith, perhaps even faith alone, but does so as part of a more comprehensive
righteous-making that embraces what most evangelicalism has called sanctification, and that
hence necessitates faith effectively operative through love and hope.”4 For Augustine, faith
inspires the believer to act in love — love being the ultimate fulfillment of the law (Romans
13:10). According to Augustine “just as cupiditas [“greed”] is the root of all evil, so caritas
[“love”] is the root of all good.”5 Augustine's theology highlights that faith, while alone
justifying, cannot be disentangled from love and action.
This view of justification finds diverse expressions across several different Christian
traditions. The Catholic tradition, particularly as articulated during the Council of Trent in
response to the Protestant Reformation, offers a distinctive view on justification by faith;
however, this view still insists upon a faith that is alive. “The council delineated a processual
understanding of justification, involving initial justification by grace through faith, followed by
an increase in justification through good works, enabled by God’s grace.”6 This perspective
emphasizes the cooperative role of faith and works in achieving salvation, positioning them not
as competing forces but as complementary aspects of the Christian life. However, unlike some
Protestant formulations that view justification as a one-time, forensic declaration by God, based
solely on faith in Christ, the Catholic tradition sees it as the beginning of a process. Following
initial justification, the Council of Trent teaches that the believer undergoes a transformation that
involves both faith and works.7 Consequently, this processual understanding of justification
incorporates a progressive increase in the grace of justification that the Holy Spirit imparts
4 Peter Dubbelman. “Augustine’s View of Justification and the Faith That Heals.” Southeastern Theological
Review, vol. 11, no. 1 (2020): 53–78. https://search.ebscohost.com/login.aspx?
direct=true&db=lsdar&AN=ATLAn4707473&site=ehost-live&scope=site
5 Ibid.
6 Norman Shepherd, “Justification by Faith Alone,” Reformation & Revival 11 (2002): 75–90.
https://search.ebscohost.com/login.aspx?direct=true&db=lsdar&AN=ATLA0001362278&site=ehost-
live&scope=site.
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through sacraments and through living a life of faith that expresses itself through love. By
articulating a processual and cooperative view of justification, the Council of Trent offered a
comprehensive vision of salvation that bridges the divine act of mercy in justifying the sinner
with the human response of faith, hope, and love. This view reaffirms the necessity of grace
while also celebrating the genuine human contribution to the salvific process, portraying
salvation as a collaborative venture between God and humanity, where faith and works, together,
weave the fabric of a life lived in faithful response to God’s call to holiness.
In contrast to the doctrines held by the Catholic Church, the Orthodox Church presents a
concept of justification intertwined with theosis (or deification), suggesting a transformative
process of becoming partakers in the divine nature of God. In this tradition, faith initiates the
believer into a dynamic process of becoming like God, where justification and sanctification are
viewed as inseparable and concurrent aspects of salvation. In Orthodox theology, “faith is not
seen as a mere intellectual assent to doctrines but as lived, experiential trust in God that
transforms the believer’s life.”8 This holistic approach underscores the transformative power of
divine grace, continually at work within believers. Much like their Catholic brothers and sisters,
the Orthodox understand faith as participatory—this includes both their union with Christ
through the Holy Spirit and their active participation in their faith. This concept is called
“synergy,” and it signifies cooperation between divine grace and human freedom. While God
provides grace in abundance, human beings are called to respond actively through faith and
obedience. The ultimate goal of the Christian life, in Orthodoxy, is theosis or becoming
“partakers of the divine nature, having escaped from the corruption that is in the world because
7 Mark Nickens, A Survey of the History of Global Christianity, 2nd Ed, (Nashville, TN: B&H Academic,
2020), 75. Logos Bible Software.
8 Donald Fairbairn, “Salvation as Theosis: The Teaching of Eastern Orthodoxy,” Themelio, 23, no. 3,
(1998): 42-54. https://web.p.ebscohost.com/ehost/detail/detail?vid=5&sid=2da0a4ed-b479-4dc8-8cac-ecb3f32b864b
%40redis&bdata=JnNpdGU9ZWhvc3QtbGl2ZSZzY29wZT1zaXRl#db=lsdar&AN=ATLA0001001225.
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of sinful desire” (2 Peter 1:4). This process of sanctification and union with God is inseparable
from justification by living faith. Faith “initiates” the believer into this transformative union with
God, but it must be deepened and expressed by the believer through prayer, fasting, repentance,
and love.
While the Protestant Reformation marked a momentous shift, rightly bringing the
doctrine of justification by faith to the forefront for inspection, like any revolutionary movement,
the “faith alone” pendulum swung far to the opposite side. The Reformed or Protestant tradition,
ignited by figures such as Martin Luther and John Calvin, places singular emphasis on
justification by faith alone (or sola fide), “a doctrine that became a hallmark of the
Reformation.”9 For Luther, justification is a forensic act by which God declares sinners righteous
based solely on their faith in Jesus Christ, independent of their works.10 Luther, although with
good intent, threw the baby out with the bath water. This understanding dramatically shifted the
focus of salvation from human effort to divine grace, underscoring the assurance of salvation
through faith. Much in the way some Catholics and Orthodox view sacraments and works as a
means of God’s grace, many Protestants came to believe a “sinners’ prayer” and confident
thinking is all one needs to be justified. Yet, this was not the intent of the reformers, nor is it the
prominent understanding of justification by faith held by Protestants, today. Through study, one
finds that justification always comes back to an active, living faith. In fact, Reformed Pastor and
theologian, R.C. Sprouls, explains the Protestant view on this doctrine very well when he writes,
“No one is saved by a mere profession of faith. Anyone can say he has faith. But saying it and
9 Thomas R. Schreiner, Fatih Alone: The Doctrine of Justification, Edited by Matthew Barrett. (Zondervan
Academic, 2015), Logos Bible Software.
10 Millard J Erickson, “Justification,” In Introducing Christian Doctrine 3rd ed. Edited by L. Arnold
Hustad, (Grand Rapids, Michigan: Baker Academic, 2015), Logos Bible Software.
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having it are not the same thing. True faith always manifests itself in works.”11 Thus, in keeping
with the traditions of its forefather, the Protestant faith does not disregard the importance of good
works, rather good works are seen as the inevitable fruit of genuine faith.
In conclusion, while Christ's body remains divided over the nuances of justification, the
scriptural and traditional consensus heralds a faith that justifies in solitude but thrives in
company. The dialogues within scripture, the writings of the early Church, and the wisdom of
modern theologians all reveal that, although justification is by faith alone, such faith is never
isolated. It manifests through works, serving as a tangible expression of the believer's trust in
God. While the manifestations of faith and works may assume various forms across different
ages and cultures, the core principle remains unaltered: it is by God's grace, through faith, that
believers are justified and propelled towards good works. This faith, alive and active, bridges the
gap between divine promise and human response, encapsulating the timeless truth that through
faith alone, adorned with the fruits of love and obedience, mankind is reconciled back to God.
11 R.C. Sproul, What Is Reformed Theology (Grand Rapids, Michigan: Baker Academic, 1997), 81.
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Bibliography
Erickson, Millard J. “Justification.” In Introducing Christian Doctrine. 3rd ed. Edited by L.
Arnold Hustad. Grand Rapids, Michigan: Baker Academic, 2015. Logos Bible Software.
R.C., Sproul. What Is Reformed Theology. Grand Rapids, Michigan: Baker Academic, 1997.
B G., Felce. “The Ground of Justification.” Tyndale House Bulletin 2 (1956): 4–5.
https://search.ebscohost.com/login.aspx?
direct=true&db=lsdar&AN=ATLA0001590380&site=ehost-live&scope=site.
Schreiner, Thomas R. Fatih Alone: The Doctrine of Justification. Edited by Matthew Barrett.
Zondervan Academic. 2015. Logos Bible Software.
Fairbairn, Donald. “Salvation as Theosis: The Teaching of Eastern Orthodoxy.” Themelio, 23,
no. 3, (1998): 42-54. https://web.p.ebscohost.com/ehost/detail/detail?
vid=5&sid=2da0a4ed-b479-4dc8-8cac-ecb3f32b864b
%40redis&bdata=JnNpdGU9ZWhvc3QtbGl2ZSZzY29wZT1zaXRl#db=lsdar&AN=AT
LA0001001225.
Nickens, Mike. A Survey of the History of Global Christianity. 2nd Ed. Nashville, TN: B&H
Academic, 2020. Logos Bible Software.
Shepherd, Norman. “Justification by Faith Alone.” Reformation & Revival 11 (2002): 75–90.
https://search.ebscohost.com/login.aspx?
direct=true&db=lsdar&AN=ATLA0001362278&site=ehost-live&scope=site.
Martyr, Justin. “Christian Baptisms,” The First Apology.
https://ccel.org/ccel/justin_martyr/first_apology/anf01.viii.ii.lxi.html.
Dubbelman, Peter. “Augustine’s View of Justification and the Faith That Heals.” Southeastern
Theological Review, vol. 11, no. 1 (2020): 53–78.
https://search.ebscohost.com/login.aspx?
direct=true&db=lsdar&AN=ATLAn4707473&site=ehost-live&scope=site
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