“Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.” (Romans 5:1, ESV)

“You see that a person is justified by works and not by faith alone.” (James 2:24, ESV)

I thought about titling this piece “How Wesley Helped Reformed Folks Get the Gospel Right” or “Orthodox Church Corrects Protestants for De-emphasizing the Mercy of God” or “The Imaginary Cage Fight Between Paul and James.” Along with being provocative, all three titles would be accurate.

As I stated last week, I believe in justification by faith alone, or sola fide as it’s sometimes called. Again, the doctrine—properly understood—was central for Luther and is clearly taught in Scripture. I prefer the fuller, clarifying phrase “justification by grace alone through faith in Christ alone” however, for the following reasons:

1. The phrase “justification by faith alone” can be misunderstood to mean that we are saved by sincerely repeating a certain phrase or group of sentences. We have all heard or said, “Just pray this prayer…,” as if a certain “sinner’s prayer” is like one of Willy Wonka’s Golden Tickets, providing magical and sure entrance into heaven. In reality, the justification of the sinner is based solely on the mercy of God in Christ, and is received through faith (Eph. 2:8-9). Justification is based on Jesus’ righteousness, not the worthiness of our faith.
2. The phrase “justification by faith alone” tends to elevate how Paul uses the terms “justification” and “faith” over James’ usage of them (James 2:24).  This has led some Protestants like Luther to disparage James and refer to his book as “an epistle of straw.” Additionally, it has reinforced the stereotypes of some Orthodox and Roman Catholics that Protestants contradict Scripture and distort the gospel.  For example, the Orthodox Study Bible in an article on “Justification by Faith,” notes how the Orthodox understanding of justification is different than Protestants: “Orthodoxy emphasizes that it is first God’s mercy—not our faith—which saves us.”[1] Of course, this is a mischaracterization of the Protestant position—but one that is perpetuated, in part at least, by the Protestant insistence of using the phrase “justification by faith alone.”
3. If our concern is fidelity to Scripture, an accurate understanding of the Gospel, and the unity of true believers around God’s truth, we should use language that is biblical and not reinforce stereotypes.  Jesus walks in the midst of his churches—errors and all—and we should seek accurate language that builds bridges rather than that which further cements the divide.
4. Our precision here (at least clarifying “justification by faith alone” with “justification by grace alone through faith in Christ alone”) could keep some from falling into error—error that becomes more attractive when Protestants de-emphasize or ignore the plain sense of James 2:24.
5. Finally, Reformed scholar Donald Bloesch, gives this helpful note in reconciling the doctrine of “justification by faith alone” with James 2:24: “For those who adhere to the full inspiration of Scripture, as we do, the Epistle of James presents some difficulty, since it is expressly stated that ‘a man is justified by works and not by faith alone’ (James 2:24).  How can this be reconciled with Paul’s emphasis on faith apart from works?  Luther did not attempt any reconciliation and relegated James to the level of Law, not Gospel.  Wesley is better here for he points out that James has in mind a different kind of faith and a different kind of works than Paul.  James is speaking of faith as intellectual assent, not faith as the commitment of the whole person to the living Christ (as in Paul).  Moreover, he is referring not to the works of the law (which preoccupy Paul) but to the fruits of faith.  Our justification is exhibited and carried forward by the practice of our faith, though its ground or basis is in the free mercy of God.”[2]

For reflection:

• Have you wrestled well with Paul’s question: Is your faith grounded in the free mercy of God or what you do (the works of the law)?
• Have you wrestled well with James’ question: Is your faith mere intellectual assent or commitment of all you are to Christ?
• Isn’t it cool how God used Wesley to help clarify Luther—how he used a less Reformed tradition to help a more Reformed tradition?
• Have you thanked God recently for how different branches of Christianity and denominations help us clarify our beliefs?
• Even if you disagree, do you listen well to others? Can and do you accurately represent their views?

[1] The Orthodox Study Bible (Conciliar Press, 1993), 348.

[2] Donald G. Bloesch, Essentials in Evangelical Theology, Volume I. (Peabody: Hendrickson, 2006), 228.