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''Sola fide'' (Latin: by faith alone), also historically known as the doctrine of justification by faith alone, is a Christian theological doctrine that distinguishes most Protestant denominations from Catholicism, Orthodox Christianity, and some in the Restoration Movement. The doctrine of ''sola fide'' or "by faith alone" asserts God's pardon for guilty sinners is granted to and received through faith alone, excluding all "works". All mankind, it is asserted, is fallen and sinful, under the curse of God, and incapable of saving itself from God's wrath and curse. But God, on the basis of the life, death, and resurrection of his Son, Jesus Christ alone (''solus Christus''), grants sinners judicial pardon, or justification, which is received solely through faith. Faith is seen as passive, merely receiving Christ and all his benefits, among which benefits are the active and passive righteousness of Jesus Christ. Christ's righteousness, according to the followers of "sola fide," is imputed (or attributed) by God to the believing sinner (as opposed to infused or imparted), so that the divine verdict and pardon of the believing sinner is based not upon anything in the sinner, nor even faith itself, but upon Jesus Christ and his righteousness alone, which are received through faith alone. Justification is by faith alone and is distinguished from the other graces of salvation. See the Protestant ordo salutis for more detail on the doctrine of salvation considered more broadly than justification by faith alone. Historic Protestantism (both Lutheran and Reformed) has held to sola-fide justification in opposition to Roman Catholicism especially, but also in opposition to significant aspects of Eastern Orthodoxy. Protestants exclude all human works (except the works of Jesus Christ, which form the basis of justification) from the legal verdict (or pardon) of justification. In the General Council of Trent the Catholic Church stated in canon XIV on justification that "If any one saith, that man is truly absolved from his sins and justified, because that he assuredly believed himself absolved and justified; or, that no one is truly justified but he who believes himself justified; and that, by this faith alone, absolution and justification are effected; let him be anathema (excommunicated)." Thus, "faith alone" is foundational to Protestantism, and distinguishes it from other Christian denominations. According to Martin Luther, justification by faith alone is the article on which the church stands or falls. Christian theologies answer questions about the nature, function, and meaning of justification quite differently. These issues include: Is justification an event occurring instantaneously or is it an ongoing process? Is justification effected by divine action alone (''monergism''), by divine and human action together (''synergism''), or by human action? Is justification permanent or can it be lost? What is the relationship of justification to sanctification, the process whereby sinners become righteous and are enabled by the Holy Spirit to live lives pleasing to God? ==Justification in Lutheranism== From 1510 to 1520, Luther lectured on the Psalms and the books of Hebrews, Romans, and Galatians. As he studied these portions of the Bible, he came to view the use of terms such as penance and righteousness by the Roman Catholic Church in new ways. (See Romans 4:1-5, Galatians 3:1-7, and Genesis 15:6.) He became convinced that the church was corrupt in its ways and had lost sight of what he saw as several of the central truths of Christianity, the most important of which, for Luther, was the doctrine of justification—God's act of declaring a sinner righteous—by faith alone through God's grace. He began to teach that salvation or redemption is a gift of God's grace, attainable only through faith in Jesus.〔Wriedt, Markus. "Luther's Theology," in ''The Cambridge Companion to Luther''. New York: Cambridge University Press, 2003, 88–94.〕 "This one and firm rock, which we call the doctrine of justification," insisted Martin Luther, "is the chief article of the whole Christian doctrine, which comprehends the understanding of all godliness."〔Selected passages from Martin Luther, "Commentary on Galatians (1538)" as translated in Herbert J. A. Bouman, "The Doctrine of Justification in the Lutheran Confessions," Concordia Theological Monthly 26 (November 1955) No. 11:801. (ctsfw.edu )〕 He also called this doctrine the ''articulus stantis et cadentis ecclesiae'' ("article of the standing and falling of the church"): "…if this article stands, the Church stands; if it falls, the Church falls."〔In XV Psalmos graduum 1532-33; WA 40/III.352.3〕 Lutherans follow Luther in this when they call this doctrine "the material principle" of theology in relation to the Bible, which is "the formal principle."〔Herbert J. A. Bouman, ''ibid.'', 801-802.〕 They believe justification by grace alone through faith alone in Christ's righteousness alone is the gospel, the core of the Christian faith around which all other Christian doctrines are centered and based. Luther came to understand justification as entirely the work of God. When God's righteousness is mentioned in the gospel, it is God's action of declaring righteous the unrighteous sinner who has faith in Jesus Christ.〔Jaroslav Pelikan and Helmut Lehmann, eds., ''Luther's Works'', 55 vols. (St. Louis and Philadelphia: Concordia Publishing House and Fortress Press, 1955-1986), 34:337〕 The righteousness by which the person is justified (declared righteous) is not his own (theologically, ''proper'' righteousness) but that of another, Christ (''alien'' righteousness). "That is why faith alone makes someone just and fulfills the law," said Luther. "Faith is that which brings the Holy Spirit through the merits of Christ."〔(Martin Luther's Definition of Faith )〕 Thus faith, for Luther, is a gift from God, and "...a living, bold trust in God's grace, so certain of God's favor that it would risk death a thousand times trusting in it."〔(Preface to Romans )〕 This faith grasps Christ's righteousness and appropriates it for the believer. He explained his concept of "justification" in the Smalcald Articles: Traditionally, Lutherans have taught ''forensic'' (or legal) justification, a divine verdict of acquittal pronounced on the believing sinner. God declares the sinner to be "not guilty" because Christ has taken his place, living a perfect life according to God's law and suffering for his sins. For Lutherans, justification is in no way dependent upon the thoughts, words, and deeds of those justified through faith alone in Christ. The new obedience that the justified sinner renders to God through sanctification follows justification as a consequence, but is not part of justification.〔Herbert J. A. Bouman, ''ibid.'', 805.〕 Lutherans believe that individuals receive this gift of salvation through faith alone.〔(Augsburg Confession, Article 4, "Of Justification" )〕 Saving faith is the knowledge of,〔, ,, , and refer to faith in terms of knowledge.〕 acceptance of,〔 refers to acceptance of the truth of Christ's teaching, while notes the rejection of his teaching.〕 and trust〔, , , speak of trust, confidence, and belief in Christ. notes belief in the name of Christ, and notes belief in the gospel.〕 in the promise of the Gospel.〔Engelder, T.E.W., (Popular Symbolics ). St. Louis: Concordia Publishing House, 1934. pp. 54-5, Part XIV. "Sin"〕 Even faith itself is seen as a gift of God, created in the hearts of Christians〔(Ps. 51:10 ), Engelder, T.E.W., (Popular Symbolics ). St. Louis: Concordia Publishing House, 1934, p.57 Part XV. "Conversion", paragraph 78.〕 by the work of the Holy Spirit through the Word〔(John 17:20 ), (Rom. 10:17 ), Engelder, T.E.W., (Popular Symbolics ). St. Louis: Concordia Publishing House, 1934, p.101 Part XXV. "The Church", paragraph 141.〕 and Baptism.〔(Titus 3:5 ), Engelder, T.E.W., (Popular Symbolics ). St. Louis: Concordia Publishing House, 1934, p.87 Part XXIII. "Baptism", paragraph 118.〕 Faith is seen as an instrument that receives the gift of salvation, not something that causes salvation.〔(Eph. 2:8 ), Engelder, T.E.W., (Popular Symbolics ). St. Louis: Concordia Publishing House, 1934, p.57 Part XV. "Conversion", paragraph 78.〕 Thus, Lutherans reject the "decision theology" which is common among modern evangelicals. For Lutherans, justification provides the power by which Christians can grow in holiness. Such improvement comes about in the believer only after he has become a new creation in Christ through Holy Baptism. This improvement is not completed in this life: Christians are always "saint and sinner at the same time" (''simul iustus et peccator'')〔“daily we sin, daily we are justified” from the Disputation Concerning Justification (1536) ISBN 0-8006-0334-6〕—saints because they are holy in God's eyes, for Christ's sake, and do works that please him; sinners because they continue to sin until death. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「sola fide」の詳細全文を読む スポンサード リンク
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