If you were to ask the average Protestant to explain how someone is saved, many would instinctively spout the phrase “by faith alone.” Those words echo through centuries of preaching, confessions, and evangelical language. It was, after all, a defining emphasis of the Reformation. In contrast to the elaborate system of penance and merit taught by the medieval church, the Reformers insisted that salvation is not earned or achieved; it is received by faith.
In many modern churches, faith is treated as a momentary decision, a whispered prayer, a raised hand, or an inward conviction. Faith is described as the only thing necessary for salvation, yet it is rarely ever defined with clarity.
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What exactly is faith? Is it belief in a set of doctrines? Is it trust in God’s mercy? Is it a disposition of the heart? How should we understand the fact that Scripture itself says we are justified by faith while also saying that we are not justified by faith alone?
What kind of faith is the faith that saves?
Classical Reformation Idea of Sola Fide
When the Reformers began to speak of justification by faith alone, they did not believe they were inventing a new doctrine; rather, they thought they were recovering what they considered had been obscured by centuries of theological drift. At the center of their teaching was the conviction that no human being could ever earn God’s favor. The problem of sin cannot be solved by increased effort, moral reform, or mere religious practice. The only hope for sinners is to be justified (or declared righteous) based on what Christ has done, not what we do. Faith, then, is the means by which we receive this gift.
Martin Luther
Luther’s understanding of faith was not merely intellectual agreement. It was deeply personal. He came to see that faith was not about measuring up to God’s demands but about trusting in God’s promise. In his Preface to Romans (1522), he described faith this way:
“Faith is a living, daring confidence in God’s grace, so sure and certain that a man would stake his life on it a thousand times. This kind of trust in and knowledge of God’s grace makes a person joyful, confident, and happy with regard to God and all creatures.”
For Luther, faith was not a passive acceptance of a doctrine. It was a wholehearted reliance on the mercy of God, made known in Christ. This faith produced fruit (joy, confidence, happiness), not as a condition of justification, but as its inevitable result.
The Lutheran tradition later codified this understanding in the Augsburg Confession of 1530, which declared:
“Men cannot be justified before God by their own strength, merits, or works, but are freely justified for Christ’s sake, through faith when they believe that they are received into favor, and that their sins are forgiven for Christ’s sake, who, by His death, has made satisfaction for our sins. This faith God imputes for righteousness in His sight.”
This confession emphasized that faith alone is the instrument by which sinners are reconciled to God. Works are not excluded from the Christian life, but they are excluded from the foundation of justification.
John Calvin
John Calvin further refined the Reformation view by carefully distinguishing the role of faith in justification. He denied that faith had any power in itself to justify. It was not a virtue or a spiritual quality that impressed God; it is the means by which we receive Christ and are united to Him.
In Institutes 3.11.7, Calvin writes:
“We compare faith to a kind of vessel, because we are incapable of receiving Christ, unless we are emptied and come with open mouth to receive his grace… I say, therefore, that faith, which is only the instrument for receiving justification, is ignorantly confounded with Christ, who is the material cause, as well as the author and minister of this great blessing.”
He later adds in 3.11.23:
“To declare that we are deemed righteous, solely because the obedience of Christ is imputed to us as if it were our own, is just to place our righteousness in the obedience of Christ.”
Calvin’s point is clear. Faith does not justify because of what it is but because of whom it receives. Justification is grounded entirely in the obedience and righteousness of Christ. Faith is the open hand that receives what God freely gives.
The Protestant-Catholic Debate Over Faith and Works
One of the central conflicts of the Reformation was the question of how a person is made right before God. The Reformers maintained that justification is by faith alone, apart from works of any kind. The Catholic Church, in response, affirmed that faith plays a central role in justification but not in isolation from other factors. The resulting disagreement shaped not only theology but the future of Western Christianity.
The Catholic Response (Council of Trent)
The Council of Trent (1545–1563) was the Catholic Church’s formal response to the Protestant Reformation. In 1547, it issued a decree explicitly rejecting the doctrine of justification by faith alone. According to Trent, justification begins with the grace of God and the initial gift of faith. Faith, however, is not viewed as a passive trust or mere belief. It must be “formed by love” and completed through one’s cooperation with grace, participation in the sacraments, and pursuit of righteousness.
If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema. (Session 6, Canon 9)
Importantly, Trent also rejected the idea that justification is based solely on works. The Council maintained that human beings cannot earn salvation through good deeds alone, apart from God’s grace. It affirmed that justification originates with God’s initiative, is made possible by Christ’s sacrifice, and is received through faith. Yet, this faith must be active, living, and expressed through love in order to result in final justification.
...none of those things which precede justification-whether faith or works-merit the grace itself of justification. For, if it be a grace, it is not now by works, otherwise, as the same Apostle says, grace is no more grace. (Session 6, Chapter 8)
This teaching reflects a broader framework in which justification is not merely a declaration but a process. The individual is not only declared righteous but made righteous through grace and moral transformation. Faith is necessary, but it is not sufficient on its own.
The Reformers’ Clarification
The Reformers strongly disagreed with the idea that justification depends on the internal righteousness of the believer. For them, the heart of the gospel was the announcement that sinners are declared righteous not because of what they become but because of what Christ already is. Faith alone justifies because it receives the righteousness of Christ as a gift.
They acknowledged that true faith will always bear fruit, but they insisted that this fruit plays no role in making a person right in the sight of God. The moment faith receives Christ, the believer stands justified, fully accepted, and clothed in a righteousness that is not their own.
To mix obedience into the foundation of justification, even with good intentions, in the eyes of the Reformers, was to shift the focus away from Christ and undermine the believer’s assurance. The Reformers viewed this as more than a subtle error; it was a distortion of the gospel itself.
What Does the Bible Say About Faith Alone?
While the Reformers believed they were recovering the heart of the gospel, interestingly enough, the phrase “faith alone” appears only once in Scripture—and in that instance, it is explicitly denied. James writes, “You see that a person is justified by works and not by faith alone” (James 2:24).
In fact, Martin Luther once referred to James as an “epistle of straw,” frustrated by what seemed to be a contradiction of Paul’s clear teaching on justification. At the time, he believed James lacked the evangelical clarity of letters like Romans or Galatians. However, Luther’s views evolved, and he eventually came to appreciate James for its ethical depth, even if he continued to express some discomfort with its rhetorical style.
The tension between Paul and James is real, but it is not irreconcilable. A careful reading of the New Testament reveals that these two apostles address different issues, and their use of the word “faith” is shaped by distinct concerns. Paul refutes reliance on law and ritual as a means of attaining righteousness. James is correcting a lifeless confession that produces no fruit. When read in context, their messages do not conflict; they clarify one another.
Romans and Galatians: Faith Apart from Works of the Law
Paul’s argument in Romans and Galatians is clear. He teaches that justification does not come through “works of the law” but through faith in Jesus Christ (Romans 3:28; Galatians 2:16). For Paul, the law functioned as a covenant boundary marker that separated Jews from Gentiles. Circumcision, dietary restrictions, and Sabbath observance were outward signs of covenant membership, and many Jewish Christians believed these remained necessary even after Christ.
Paul rejects this and insists that no one is made right with God through adherence to the Mosaic Law. Faith in Christ brings both Jews and Gentiles into the family of God on the same basis: not by ritualistic law-keeping, but by receiving the promise through faith.
Paul is not dismissing moral obedience. He is arguing against the idea that external markers or ritual observance establish one’s status before God. The faith that justifies is faith that entrusts itself to Christ, not one that seeks to secure righteousness through performance or ethnic privilege.
Ephesians 2: Grace, Faith, and the Purpose of Salvation
Ephesians 2 is one of the most frequently cited passages in modern Protestant and Evangelical theology. Paul writes:
“For by grace you have been saved through faith, and this is not your own doing; it is the gift of God— not the result of works, so that no one may boast” (Ephesians 2:8–9)
This verse is often quoted as a standalone summary of the gospel. But it is rarely handled with the care it deserves. In countless sermons, tract lines, and systematic theologies, it becomes a theological shield for what amounts to a watered-down, minimalistic view of salvation. The phrase “not the result of works” is held up to oppose not just legalism but any expectation of obedience, transformation, or covenantal faithfulness. As a result, saving faith is reduced to mental agreement or a momentary decision.
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What is more troubling is how often verse 10 is omitted altogether:
“For we are what he has made us, created in Christ Jesus for good works, which God prepared beforehand to be our way of life.”
Paul does not contrast grace and works as competing systems. He is describing the proper order of salvation. We are not saved by our works, but we are certainly saved for them. The works themselves are not the ground of our justification, but they are the fruit of our new identity in Christ. God’s grace is not merely pardon; it is re-creation.
To isolate Ephesians 2:8–9 from its context is not merely sloppy; it is dishonest. It distorts Paul’s intent and ignores the larger apostolic witness. Scripture is consistent in its teaching that the faith which saves is the faith that obeys. Any appeal to “faith alone” that fails to include this active dimension is not grounded in Scripture but in tradition, and a distorted one at that.
James 2: The Faith That Does Not Save
James addresses a different issue. In his context, the problem is not legalism, but complacency. Some believers claimed to have faith but showed no evidence of transformation. James challenges this empty confession:
“What good is it, my brothers and sisters, if you say you have faith but do not have works? Can that faith save you?” (James 2:14)
He does not deny that we are justified by faith. He denies that a lifeless faith—faith that neither obeys nor loves—can justify anyone. This is made explicit in verse 19:
“You believe that God is one; you do well. Even the demons believe—and shudder.”
The kind of belief that demons have is accurate but hollow. It acknowledges the truth without surrendering to it. It knows who God is but does not trust or obey.
When James says we are “justified by works and not by faith alone,” he is not replacing faith with works. He defines faith in terms of its active character. Abraham’s faith was not static; it was active, and that’s why it saved him. James does not contradict Paul; he fills out the picture. Justifying faith is never mere belief; it is loyal trust that expresses itself through obedience.
Hebrews 11: Faith as Substance and Action
Nowhere in Scripture is the nature of faith more fully illustrated than in Hebrews 11. The chapter does not define faith as a moment of mental acceptance or a passive attitude. It presents faith through a series of examples—each one marked by action, risk, obedience, and perseverance. These are not hypothetical believers. They are men and women who trusted God’s promises in such a way that their lives were changed and their choices were redirected.
The chapter opens with a statement that is often quoted:
“Now faith is the assurance of things hoped for, the conviction of things not seen” (Hebrews 11:1, NRSV)
The Greek terms here are worth closer attention. The word translated “assurance” is hypostasis, a term that can also mean “substance” or “reality.” It does not refer to an internal feeling but to something substantial; faith is the firm ground upon which hope stands. The second word, translated as “conviction,” is elenchos, which carries the idea of evidence or proof. Faith is not blind; it sees what others overlook. It perceives the unseen because it trusts the One who speaks.
The rest of the chapter serves as a commentary on that opening verse. Abel offers a better sacrifice. Noah builds an ark. Abraham leaves his homeland and later even offers his son in sacrifice. Moses refuses the wealth of Egypt and leads his people through the wilderness. Rahab hides the spies. Every example is marked by visible, costly, and enduring obedience. The author does not separate faith from works; they assume that genuine faith expresses itself through action.
This is precisely the kind of faith James describes; a faith that works, acts, obeys, and perseveres. Hebrews 11 refutes the notion that faith is passive or that grace nullifies responsibility. The biblical pattern is clear: true faith trusts God enough to do what He says, even when the outcome is uncertain and the cost is great.
To speak of “faith alone” without reference to this kind of faith is to speak in abstractions foreign to the biblical text. The faith that saves is not simply internal or intellectual; it is relational, covenantal, and demonstrated in the way one lives.
Faith and Belief in the Greek Text
Much of the misunderstanding of “faith alone” in modern Christianity stems from an overly simplistic definition of faith, often influenced by English usage rather than biblical context. To recover a fuller view, it is necessary to examine the Greek words behind our English translations and consider how the New Testament describes the faith that saves.
The Greek noun for “faith” is pistis, and the corresponding verb is pisteuō, typically translated as “to believe.” On the surface, the terms seem straightforward. However, when viewed within the broader Greco-Roman and Jewish context—and especially within the context of the New Testament—they carry a deeper and more profound meaning.
Pistis does not merely refer to intellectual assent or belief in a set of facts. It includes trust, loyalty, faithfulness, and fidelity. In many first-century contexts, it functioned as a covenantal term, describing the kind of relational commitment that holds strong under pressure. It is the word Paul uses when describing the faith of Abraham. It is the faith that led him to leave his homeland and trust in God’s promise despite not knowing where he was going.
Pisteuō, likewise, can refer to believing, trusting, or placing confidence in someone. But the object of the verb often determines its weight. To “believe in Christ” is not simply to acknowledge that He exists or to agree with certain doctrines about Him. It is to entrust one’s life to Him, to submit to His authority, and to enter into a relationship with Him as Lord and Savior. John 3:16 speaks of those who “believe in Him,” but this is not mere mental assent—it is the wholehearted, life-reorienting trust that leads to rebirth and transformation.
This distinction is critical when interpreting passages like James 2:19, where James notes that “even the demons believe—and shudder.” The demons pisteuō. They believe that God exists. They know who Jesus is. But their belief lacks pistis. There is no allegiance, no love, no obedience, no surrender. It is belief without trust; recognition without submission. James makes it clear that this kind of belief is useless.
The Evangelical Crisis of “Easy Belief”
Modern Evangelicalism has, in many ways, failed to grasp this distinction. In efforts to simplify the gospel and encourage decisions, many churches have defined faith as a moment of belief, a mental acceptance of a handful of propositions about Jesus. “Accept Christ into your heart,” “pray this prayer,” “trust Jesus and be saved”—these are the mantras of a culture that equates salvation with response rather than relationship.
The result has been the rise of what many have called “easy-believism”—a view in which one can claim salvation while showing little or no evidence of repentance, obedience, or transformation. The moral demands of discipleship are downplayed; baptism is optional, obedience is legalism, and nothing but a simple prayer is necessary to enter the kingdom. Assurance is based on a past decision rather than an ongoing walk of faith.
This distortion of faith has led to countless individuals believing they are saved when, in truth, they have never entrusted themselves to Christ in a biblical way. They have believed without faith. The New Testament does not allow this division.
What Kind of Faith Saves?
The Reformers were right to challenge the system of merit that had come to dominate the medieval church. They were right to insist that salvation is not earned and that justification is a gift of God received through faith. But the phrase “faith alone” has taken on meanings in some circles that neither the Reformers nor the apostles would have recognized. When faith is reduced to belief without obedience, it no longer reflects the witness of Scripture.
The New Testament consistently describes faith as a living, responsive, and persevering reality. Hebrews 11 shows us faith that builds, moves and follows. James warns against faith that merely speaks. Paul writes of faith that expresses itself through love and obedience. The apostles do not offer competing definitions but complementary ones. They teach us that the faith that receives the righteousness of Christ is the same faith that walks in His steps.
The Restorationist tradition has long called believers to return to the pattern of the early church, including its understanding of salvation. That call includes a rejection of cheap grace and shallow faith. It recognizes the biblical insistence that saving faith is not only trust in God’s promises but a faithful response to God’s call.
Many modern Protestants and Evangelicals affirm “faith alone” without realizing that their definition of faith is thinner than what the Reformers defined and, more importantly, than the Bible allows. When we return to Scripture, we can better explain the gospel in its fullness. We are saved by faith, yes. But only the kind of faith that entrusts itself to Christ, dies and rises with Him, and lives in loyal obedience to Him.
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