The thief on the cross in Luke 23:39-43 is Wesley's example of this. Good works are necessary only conditionally, that is if there is time and opportunity. Jones in United Methodist Doctrine writes that in Methodist theology:įaith is necessary to salvation unconditionally. Thirty-nine Articles of Religion (1571)īishop Scott J. There is nothing in Sola Scriptura that eliminates other authorities, but what it does say is that there is only one authority that can absolutely bind the conscience, and that is: Holy Scripture, and that all controversies about doctrine and Theology must be resolved in the final analysis by Scripture. It should be emphasized that this doctrine in no way denies tradition, reason or experience as sources of truth. The adjective ( sola) and the noun ( scriptura) are in the ablative case rather than in the nominative case to indicate that the Bible does not stand alone apart from God, but rather that it is the instrument of God by which he reveals himself for salvation through faith in Christ ( solus Christus or solo Christo). This particular sola is sometimes called the formal principle of the Reformation, since it is the source and norm of the material cause or principle, the gospel of Jesus Christ that is received sola fide (Latin ablative, sōlā fidē, meaning "by faith alone"), sola gratia (Latin ablative, sōlā grātiā, meaning "by grace alone" or by God's favor). The doctrine of Sola Scriptura, in a nutshell, affirms that Scripture is our only source of normative, apostolic, infallible revelation and that “all things necessary for salvation and about faith and life are taught in the Bible with sufficient clarity so that the ordinary believer can find it there and understand it.” All church traditions, creeds, and teachings must be in unity with the teachings of scripture as the divinely inspired Word of God. Sola Scriptura is upheld by Lutheran and Reformed theologies and asserts that scripture must govern over church traditions and interpretations which are themselves held to be subject to scripture. Each was intended to represent an important distinction compared with teachings claimed in Catholic doctrine. In most of the earliest articulations of the solae, three were typically specified: scripture over tradition, faith over works, and grace over merit. The first time the additional two solae are mentioned is in Johann Baptiste Metz's 1965, The Church and the World.
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Later, in commenting on Karl Barth's theological system, Brunner added Christus solus to the litany of solas while leaving out sola scriptura. Elton listed sola fide with sola gratia as one term, followed by sola scriptura and soli Deo gloria. In 1958, historian Geoffrey Elton, summarizing the work of John Calvin, wrote that Calvin had "joined together" the "great watchwords". In 1934, theologian Emil Brunner substituted Soli Deo gloriam for Sola Scriptura. In 1916, Lutheran scholar Theodore Engelder published an article titled "The Three Principles of the Reformation: Sola Scriptura, Sola Gratia, Sola Fides" ("only scripture, only grace, only faith"). All of the solae show up in various writings by the Protestant Reformers, but they are not catalogued together by any. For example, in 1554 Melanchthon wrote, " sola gratia justificamus et sola fide justificamur" ("only by grace do we justify and only by faith are we justified"). The solae were not systematically articulated together as a set of five until the 20th century however, sola gratia and sola fide were used in conjunction by the Reformers themselves.
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3.2 Soli Deo gloria ("glory to God alone").3.1 Solus Christus or Solo Christo ("Christ alone" or "through Christ alone").2.1 Sola scriptura ("by Scripture alone").