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A common objection brought against the biblical gospel of
grace alone through faith alone, is that it was simply an invention of the
Reformers. "They desired to break away
from Rome and start their own church," the charge is often laid. In response to this objection I can
confidently say one thing: the person speaking has never read the Reformers or
Church history. I would challenge an
objector to find a single place where Martin Luther or John Calvin talked about
creating their own church. In fact, there
are several places where they talked about a desire to restore the church to
what it had always believed- that salvation was by the grace of God alone,
through faith alone, in the finished work of Christ alone, for the glory of God
alone, according to the Scriptures alone.
But were the doctrines of the Reformation articulated before Martin Luther? Absolutely! Were the doctrines of the Reformation doctrines which were taught by the historic church? Absolutely! With this post we will examine the doctrine of sola fide. This doctrine teaches that we are made receive the salvation purchased by Christ, by the means of faith alone, and not through any righteous deed or work of merit. The biblical case for this doctrine has been made elsewhere. Today I desire to turn to history and examine quotations from the early church Fathers and draw the timeline all the way up until the time of the Reformation. This doctrine was not foreign to the early church.
First, let me briefly define sola fide. Luther’s quote at the introduction is very helpful alongside the image that is included.. Faith is not just an act of the head, but a submission of the will. It is a confidence. Hebrews 11 describes faith as “assurance of things hoped for and conviction of things not seen.” The way the term “faith” is used in the 21st century is an act of the head, but faith is an act of the head, heart, and hands. It is a submission of ourselves, with absolute confidence in the object of our faith. It is the confidence we have to sit in a chair, knowing that it will hold our full weight. We sit down in the promises of Christ, fully assured that they will hold up.
Sola Fide in the Patristic Fathers
First, we turn to look at the Patristic Fathers (1st-5th centuries). When it comes to this period in the church, there is not much written due to the mass and heavy persecution in the first centuries of the church. This makes what writings we do have incredibly valuable to our understanding.
Clement of Rome was a man who was well acquainted with the apostles. In fact, he is likely named in Philippians 4:3 as one who labored alongside him in the gospel. We have one true letter from Clement to the Corinthians (there are three pseudo letters that were attributed to him). In this letter we find two interesting things. First, in chapter 32,
"And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen." – 1 Clement, 32
But were the doctrines of the Reformation articulated before Martin Luther? Absolutely! Were the doctrines of the Reformation doctrines which were taught by the historic church? Absolutely! With this post we will examine the doctrine of sola fide. This doctrine teaches that we are made receive the salvation purchased by Christ, by the means of faith alone, and not through any righteous deed or work of merit. The biblical case for this doctrine has been made elsewhere. Today I desire to turn to history and examine quotations from the early church Fathers and draw the timeline all the way up until the time of the Reformation. This doctrine was not foreign to the early church.
First, let me briefly define sola fide. Luther’s quote at the introduction is very helpful alongside the image that is included.. Faith is not just an act of the head, but a submission of the will. It is a confidence. Hebrews 11 describes faith as “assurance of things hoped for and conviction of things not seen.” The way the term “faith” is used in the 21st century is an act of the head, but faith is an act of the head, heart, and hands. It is a submission of ourselves, with absolute confidence in the object of our faith. It is the confidence we have to sit in a chair, knowing that it will hold our full weight. We sit down in the promises of Christ, fully assured that they will hold up.
Sola Fide in the Patristic Fathers
First, we turn to look at the Patristic Fathers (1st-5th centuries). When it comes to this period in the church, there is not much written due to the mass and heavy persecution in the first centuries of the church. This makes what writings we do have incredibly valuable to our understanding.
Clement of Rome was a man who was well acquainted with the apostles. In fact, he is likely named in Philippians 4:3 as one who labored alongside him in the gospel. We have one true letter from Clement to the Corinthians (there are three pseudo letters that were attributed to him). In this letter we find two interesting things. First, in chapter 32,
"And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen." – 1 Clement, 32
He makes it clear. It is not our wisdom, or our godliness or our works which are wrought in holiness of heart that justify. This certain removes any idea of believing in being justified through righteousness infused in baptism or communion. It precludes any act of obedience or holiness playing a role in our justification- faith is the means and has always been the means of justification according to Clement.
Clement is also not silent on the role of good works in the Christian life. He writes in chapter 30 of his letter, “Seeing, therefore, that we are the portion of the Holy One, let us do all those things which pertain to holiness, avoiding all evil-speaking, all abominable and impure embraces, together with all drunkenness, seeking after change, all abominable lusts, detestable adultery, and execrable pride.” But, notice that he doesn’t speak of works are being the basis for our portion in the Holy One, but the outworking of it. This was the same position the Reformers took on the role of works in the Christian life. Clement later writes in the same chapter, “Let us clothe ourselves with concord and humility, ever exercising self-control, standing far off from all whispering and evil-speaking, being justified by our works, and not our words.” Some have latched onto the term “justified” here and said, “Look! He says we are justified by our works!” But it is clear by the passage he is not referring to justification before God, but before others. He is calling us to make our walk match our talk, which is certainly not in any contradiction with sola fide.
Another interesting quote comes from John Chrysostom, one of
the great expositors of the early church.
His life was from 349-407, about a hundred years following Clement. In his 7th homily on Romans,
commenting on Romans 3:21-31 he writes, “But what is the law
of faith? It is, being saved by grace. Here he
shows God's power, in that He has not only saved, but has
even justified, and led them to boasting, and this too without
needing works, but looking for faith only.” Our boasting, justification, and full
salvation are without needing works, but by faith only. This is one of the clearest statements I have
seen of sola fide in the early church.
While I don’t have time to post here, the rest of his homily is work
looking at, including his lengthy discussion of works (which seems to align
with works as a fruit and not a basis of justification).
Chrysostom also writes in his homily on 2 Thessalonians 2:6-3:2, “How unto salvation? By sanctifying you through the Spirit. For these are the things that are the efficient causes of our salvation. It is nowhere of works, nowhere of righteous deeds, but through belief of the truth. Here again, in is used for through. And through sanctification of the Spirit, he says.” Chrysostom again is clear, salvation is not of righteous deeds, but through belief in the truth. This seems to echo the words of Titus 3:5 which reads, “he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit.”
Lastly, while looking at the Patristic Fathers, we must turn to the giant of the faith- Augustine. All Catholics and Protestant’s alike consider Augustine a hero and giant of the faith, and while books could be written on the theology of Augustine, I want to consider two quotes from him.
He writes in chapter 12 of “On the Predestination of the Saints”, “The apostle, therefore, distinguishes faith from works, just as Judah is distinguished from Israel in the two kingdoms of the Hebrews, although Judah is Israel itself. And he says that a man is justified by faith and not by works, because faith itself is first given, from which may be obtained other things which are specially characterized as works, in which a man may live righteously. For he himself also says, By grace you are saved through faith; and this not of yourselves; but it is the gift of God, Ephesians 2:8 — that is to say, And in saying 'through faith,' even faith itself is not of yourselves, but is God's gift. Not of works, he says, lest any man should be lifted up.” I invite the reader to read the context about how works are produced from faith in a believer. In fact, he also affirms that "faith" is not a work of man, but a gift given by God, and thus gives a proper distinction between faith and works.
A similiar context is presented in chapters 17 and 18 of “On Grace and Free Will.” First, speaking of faith he writes, “His last clause runs thus: I have kept the faith. But he who says this is the same who declares in another passage, I have obtained mercy that I might be faithful. 1 Corinthians 7:25 He does not say, I obtained mercy because I was faithful, but in order that I might be faithful, thus showing that even faith itself cannot be had without God's mercy, and that it is the gift of God. This he very expressly teaches us when he says, For by grace are you saved through faith, and that not of yourselves; it is the gift of God. Ephesians 2:8 They might possibly say, We received grace because we believed; as if they would attribute the faith to themselves, and the grace to God. Therefore, the apostle having said, You are saved through faith, added, And that not of yourselves, but it is the gift of God. And again, lest they should say they deserved so great a gift by their works, he immediately added, Not of works, lest any man should boast.”
But, Augustine also wants the reader to know that good works are important and that it is a certain kind of faith which saves (a distinction made by Luther himself),
"Not that he denied good works, or emptied them of their value, when he says that God renders to every man according to his works; Romans 2:6 but because works proceed from faith, and not faith from works. Therefore it is from Him that we have works of righteousness, from whom comes also faith itself, concerning which it is written, The just shall live by faith….
Chrysostom also writes in his homily on 2 Thessalonians 2:6-3:2, “How unto salvation? By sanctifying you through the Spirit. For these are the things that are the efficient causes of our salvation. It is nowhere of works, nowhere of righteous deeds, but through belief of the truth. Here again, in is used for through. And through sanctification of the Spirit, he says.” Chrysostom again is clear, salvation is not of righteous deeds, but through belief in the truth. This seems to echo the words of Titus 3:5 which reads, “he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit.”
Lastly, while looking at the Patristic Fathers, we must turn to the giant of the faith- Augustine. All Catholics and Protestant’s alike consider Augustine a hero and giant of the faith, and while books could be written on the theology of Augustine, I want to consider two quotes from him.
He writes in chapter 12 of “On the Predestination of the Saints”, “The apostle, therefore, distinguishes faith from works, just as Judah is distinguished from Israel in the two kingdoms of the Hebrews, although Judah is Israel itself. And he says that a man is justified by faith and not by works, because faith itself is first given, from which may be obtained other things which are specially characterized as works, in which a man may live righteously. For he himself also says, By grace you are saved through faith; and this not of yourselves; but it is the gift of God, Ephesians 2:8 — that is to say, And in saying 'through faith,' even faith itself is not of yourselves, but is God's gift. Not of works, he says, lest any man should be lifted up.” I invite the reader to read the context about how works are produced from faith in a believer. In fact, he also affirms that "faith" is not a work of man, but a gift given by God, and thus gives a proper distinction between faith and works.
A similiar context is presented in chapters 17 and 18 of “On Grace and Free Will.” First, speaking of faith he writes, “His last clause runs thus: I have kept the faith. But he who says this is the same who declares in another passage, I have obtained mercy that I might be faithful. 1 Corinthians 7:25 He does not say, I obtained mercy because I was faithful, but in order that I might be faithful, thus showing that even faith itself cannot be had without God's mercy, and that it is the gift of God. This he very expressly teaches us when he says, For by grace are you saved through faith, and that not of yourselves; it is the gift of God. Ephesians 2:8 They might possibly say, We received grace because we believed; as if they would attribute the faith to themselves, and the grace to God. Therefore, the apostle having said, You are saved through faith, added, And that not of yourselves, but it is the gift of God. And again, lest they should say they deserved so great a gift by their works, he immediately added, Not of works, lest any man should boast.”
But, Augustine also wants the reader to know that good works are important and that it is a certain kind of faith which saves (a distinction made by Luther himself),
"Not that he denied good works, or emptied them of their value, when he says that God renders to every man according to his works; Romans 2:6 but because works proceed from faith, and not faith from works. Therefore it is from Him that we have works of righteousness, from whom comes also faith itself, concerning which it is written, The just shall live by faith….
Unintelligent persons, however, with regard to the apostle's statement: We conclude that a man is justified by faith without the works of the law, Romans 3:28 have thought him to mean that faith suffices to a man, even if he lead a bad life, and has no good works. Impossible is it that such a character should be deemed a vessel of election by the apostle, who, after declaring that in Christ Jesus neither circumcision avails anything, nor uncircumcision, Galatians 5:6 adds at once, but faith which works by love. It is such faith which severs God's faithful from unclean demons—for even these believe and tremble, James 2:19 as the Apostle James says; but they do not do well. Therefore they possess not the faith by which the just man lives—the faith which works by love in such wise, that God recompenses it according to its works with eternal life. But inasmuch as we have even our good works from God, from whom likewise comes our faith and our love, therefore the selfsame great teacher of the Gentiles has designated eternal life itself as His gracious gift.”
First, we note that Augustine is clear that faith alone saves. Second, we must note that faith is not just intellectual adherence, and that there is a kind of faith which is saving (references James 2). Lastly, Augustine seems to make clear that works are a production of justifying faith. It’s no wonder that the Reformers found so much theological grounding and influence from Augustine!
These works take us from 90 AD all the way up through the 400’s with the death of Augustine.
Middle Ages (500-1500)
It is common to view the thousand year period from 500-1500AD as the Middle Ages (also called the “Dark Ages”). These were times of great Church corruption, everything from the selling of indulgences to the Crusades. It is also considered the dark ages because it is a time of very little doctrinal development, especially in comparison to the early church and Reformation period. Also, there is a challenge to researching this period because much of the remaining works are in Latin. I don’t know Latin. But, the few translated sources I have found have proved to be very enlightening resources. Most of them from the 11th-12th century.
First, we turn to the words of one of my favorite Dark Ages theologian, Anselm (1033-1109). He is well known for his work on the satisfaction and substitution view of atonement. His most well-known work is called “Why God became Man” and is a very detailed apologetic for aspects of Christian doctrine. First in chapter 20, “Now we have found the compassion of God which appeared lost to you when we were considering God's holiness and man's sin; we have found it, I say, so great and so consistent with his holiness, as to be incomparably above anything that can be conceived. For what compassion can excel these words of the Father, addressed to the sinner doomed to eternal torments and having noway of escape: "Take my only begotten Son and make him an offering for yourself;" or these words of the Son: "Take me, and ransom your souls." For these are the voices they utter, when inviting and leading us to faith in the Gospel. Or can anything be more just than for him to remit all debt since he has earned a reward greater than all debt, if given with the love which he deserves.”
First, we turn to the words of one of my favorite Dark Ages theologian, Anselm (1033-1109). He is well known for his work on the satisfaction and substitution view of atonement. His most well-known work is called “Why God became Man” and is a very detailed apologetic for aspects of Christian doctrine. First in chapter 20, “Now we have found the compassion of God which appeared lost to you when we were considering God's holiness and man's sin; we have found it, I say, so great and so consistent with his holiness, as to be incomparably above anything that can be conceived. For what compassion can excel these words of the Father, addressed to the sinner doomed to eternal torments and having noway of escape: "Take my only begotten Son and make him an offering for yourself;" or these words of the Son: "Take me, and ransom your souls." For these are the voices they utter, when inviting and leading us to faith in the Gospel. Or can anything be more just than for him to remit all debt since he has earned a reward greater than all debt, if given with the love which he deserves.”
Notice those last two sentences. He puts the emphasis upon faith in the gospel, alongside nothing else. If he did not consider faith alone to be sufficient to save, why would he emphasis it in inviting and leading to the Gospel? Notice, he did not emphasis having to be subject to the Roman Pontiff, or to baptism, or to keeping the ordinance and commandments of God- he calls them to faith. That is how a sinful man is put into right relationship with a Holy God.
Next, from the same work, we find in chapter 23-24,
“Therefore man cannot and ought not by any means to receive from God what God designed to give him, unless he return to God everything which he took from him; so that, as by man God suffered loss, by man, also, He might recover His loss. But this cannot be effected except in this way: that, as in the fall of man all human nature was corrupted, and, as it were, tainted with sin, and God will not choose one of such a race to fill up the number in his heavenly kingdom; so, by man’s victory, as many men may be justified from sin as are needed to complete the number which man was made to fill. But a sinful man can by no means do this, for a sinner cannot justify a sinner…
This is the question which you ought to ask of those in whose behalf you are speaking, who have no faith in the need of Christ for man's salvation, and you should also request them to tell how man can be saved without Christ. But, if they are utterly unable to do it, let them cease from mocking us, and let them hasten to unite themselves with us, who do not doubt that man can be saved through Christ; else let them despair of being saved at all. And if this terrifies them, let them believe in Christ as we do, that they may be saved.”
A sinner cannot justify a sinner. He expressed Reformed theological notions such as the holiness of God and the utter sinfulness of man. And when asked how many can be saved it is not said, “Though the Church and obedience to the commandments and ordinances.” Anselm’s invitation is to believe upon Christ and be saved. Faith is viewed as sufficient to save. Anselm would express this confidence in the sufficiency of faith to save in his work “Exhortation to a Dying Man” where he forms a catechism for men who were dying to have assurance of salvation upon death. To the question. “Do you believe that you cannot be saved except by His Death?” the answer is formed, “I believe it….Come then, while life remains in you, in His death alone place your whole trust; in nothing else place any trust; to His death commit yourself wholly; with this alone cover yourself wholly; in this enwrap yourself wholly.” According to Anselm, faith in the finished work of Christ is sufficient to save us completely.
But, there are a few other Middle Ages theologians who speak to this. Bernard of Clairvaux writes in his Sermons on the Song of Solomon, “It is well known that You [O Lord] give to all freely and ungrudgingly. As for Your righteousness, so great is the fragrance it diffuses that You are called not only righteous but even righteousness itself, the righteousness that makes men righteous. Your power to make men righteous is measured by Your generosity in forgiving. Therefore the man who through sorrow for sin hungers and thirsts for righteousness, he will let him trust in the One who changes the sinner into a just man, and, judged righteous in terms of faith alone, have peace with God.” (Bardnard of Clairvaux, On the Song of Songs, II, Sermon 22, 8). He believed that by faith alone we are made righteousness and God “changes the sinners into a just man.”
Bardnard also wrote about the relationship between eternal life being a gift and it being a reward in Ann 1 (found through a collection which can be found here) when he writes, “First of all, you must believe that you cannot have forgivingness of sin except through God’s indulgence; secondly, that you cannot claim any good work whatsoever except if He himself granted it to you; finally that you cannot earn eternal life by any works unless that too given to you freely… So if, then, you believe that your sins cannot be blotted out except by the one against whom alone you have sinned, and to whom sin has no access, you do well: but add to this that you also believe this; that through him your sins are forgiven you.” The whole section is worth taking time to read, but he is clear as he finishes, “For God alone forgives sin, God alone bestows merits, and God alone no less gives the rewards.” God saves alone, and our only merit is found through faith in Him and not through anything we bring to the table. Notice, his emphasis to "also believe this."
Last two quotes to consider, first is Peter Lombard (1096-1160), and second is John Wycliffe. First, Peter Lombard is one of the great middle ages theologians. In fact, his works are some of the works that greatly influenced Calvin and Luther (Lombard is directly quoted throughout Calvin’s magnum opus the “Institutes”). He gives a great definition of faith by referring to it as being “excited in our hearts” and refers to repentance as “sin” being “extinguished.” This, according to Lombard is what justifies. Here is the full quote (Sent. Lib. 3, Dist. 16. 16, c. 11 via the Institutes):
“First the death of Christ justifies us when by means of it the love by which we are made righteous is excited in our hearts; and, secondly, when by means of it sin is extinguished, sin by which the devil held us captive, but by which he cannot now procure our condemnation.”
He finds that justification is through the death of Christ alone by means of a biblical response. Also, notice, he seems to also say that the death of Christ is the causation of our response. Though he does not use the language of “faith alone," his definition seems to match with the Reformers definition of faith. It is more than intellectual belief, it is confidence, assurance (excitement) for the grace of God and justification and is bold trust in His promise to save. This matches right up with Luther’s definition of faith, quoted at the beginning of the article.
Another interesting, and related subject, would be the existence of the Waldensians- a group in the 12th and 13th centuries. Those group stood against the Roman Church of their day on issues such as the translating of the Scripture in common tongue, the prayers and veneration of the dead, purgatory, transubstantiation and others. They sought permission to preach from the church, but were ultimately rejected, writes Robert Godfrey. James Aitken Wylie, a Scottish historian of religion, writes about them, "Their theology was in accordance with the foundation from which it was drawn-- the Bible. The atoning death and justifying righteousness of Christ was the cardinal tenet of their teaching." They would later join themselves with the Reformers- and their teachings seemed to aligned in major areas of doctrine.
Lastly, we can look to John Wycliffe (14th Century), martyr and servant of the church and the Word. Check this quote found through The Writings of the Reverend and Learned John Wycliff (London: The Religious Tract Society, 1847), 41.
“Trust wholly in Christ, rely altogether on His sufferings, beware of seeking to be justified in any other way than by His righteousness. Faith in our Lord Jesus Christ is sufficient for salvation, and that without faith it is impossible to please God; that the merit of Christ is able, by itself, to redeem all mankind from hell, and that this sufficiency is to be understood without any other cause concurring.”
Wycliffe, along with his partner John Hus, were clear precursors to Martin Luther in much of their theology. As they endured the gruesome fate of martyrdom, we recognize they did not do so for a theological novelty. They stood upon the ongoing testimony of men of faith dating back to Jesus Himself. Furthermore, the stood upon Biblical Truth. Hebrews 11 speaks of their faith, and of the saving faith of all the people of God; faith which is not dead. Faith of which "the world was not worthy.” Faith that was not wasted. The writer of Hebrews goes on to say, “And all these, though commended through their faith, did not receive what was promised, since God had provided something better for us, that apart from us they should not be made perfect.” – Hebrews 11:39-40. They had faith which has now become sight and has fully received all that God has promised, unshakeable confident and ready to die a thousand deaths to receive it.
Next, from the same work, we find in chapter 23-24,
“Therefore man cannot and ought not by any means to receive from God what God designed to give him, unless he return to God everything which he took from him; so that, as by man God suffered loss, by man, also, He might recover His loss. But this cannot be effected except in this way: that, as in the fall of man all human nature was corrupted, and, as it were, tainted with sin, and God will not choose one of such a race to fill up the number in his heavenly kingdom; so, by man’s victory, as many men may be justified from sin as are needed to complete the number which man was made to fill. But a sinful man can by no means do this, for a sinner cannot justify a sinner…
This is the question which you ought to ask of those in whose behalf you are speaking, who have no faith in the need of Christ for man's salvation, and you should also request them to tell how man can be saved without Christ. But, if they are utterly unable to do it, let them cease from mocking us, and let them hasten to unite themselves with us, who do not doubt that man can be saved through Christ; else let them despair of being saved at all. And if this terrifies them, let them believe in Christ as we do, that they may be saved.”
A sinner cannot justify a sinner. He expressed Reformed theological notions such as the holiness of God and the utter sinfulness of man. And when asked how many can be saved it is not said, “Though the Church and obedience to the commandments and ordinances.” Anselm’s invitation is to believe upon Christ and be saved. Faith is viewed as sufficient to save. Anselm would express this confidence in the sufficiency of faith to save in his work “Exhortation to a Dying Man” where he forms a catechism for men who were dying to have assurance of salvation upon death. To the question. “Do you believe that you cannot be saved except by His Death?” the answer is formed, “I believe it….Come then, while life remains in you, in His death alone place your whole trust; in nothing else place any trust; to His death commit yourself wholly; with this alone cover yourself wholly; in this enwrap yourself wholly.” According to Anselm, faith in the finished work of Christ is sufficient to save us completely.
But, there are a few other Middle Ages theologians who speak to this. Bernard of Clairvaux writes in his Sermons on the Song of Solomon, “It is well known that You [O Lord] give to all freely and ungrudgingly. As for Your righteousness, so great is the fragrance it diffuses that You are called not only righteous but even righteousness itself, the righteousness that makes men righteous. Your power to make men righteous is measured by Your generosity in forgiving. Therefore the man who through sorrow for sin hungers and thirsts for righteousness, he will let him trust in the One who changes the sinner into a just man, and, judged righteous in terms of faith alone, have peace with God.” (Bardnard of Clairvaux, On the Song of Songs, II, Sermon 22, 8). He believed that by faith alone we are made righteousness and God “changes the sinners into a just man.”
Bardnard also wrote about the relationship between eternal life being a gift and it being a reward in Ann 1 (found through a collection which can be found here) when he writes, “First of all, you must believe that you cannot have forgivingness of sin except through God’s indulgence; secondly, that you cannot claim any good work whatsoever except if He himself granted it to you; finally that you cannot earn eternal life by any works unless that too given to you freely… So if, then, you believe that your sins cannot be blotted out except by the one against whom alone you have sinned, and to whom sin has no access, you do well: but add to this that you also believe this; that through him your sins are forgiven you.” The whole section is worth taking time to read, but he is clear as he finishes, “For God alone forgives sin, God alone bestows merits, and God alone no less gives the rewards.” God saves alone, and our only merit is found through faith in Him and not through anything we bring to the table. Notice, his emphasis to "also believe this."
Last two quotes to consider, first is Peter Lombard (1096-1160), and second is John Wycliffe. First, Peter Lombard is one of the great middle ages theologians. In fact, his works are some of the works that greatly influenced Calvin and Luther (Lombard is directly quoted throughout Calvin’s magnum opus the “Institutes”). He gives a great definition of faith by referring to it as being “excited in our hearts” and refers to repentance as “sin” being “extinguished.” This, according to Lombard is what justifies. Here is the full quote (Sent. Lib. 3, Dist. 16. 16, c. 11 via the Institutes):
“First the death of Christ justifies us when by means of it the love by which we are made righteous is excited in our hearts; and, secondly, when by means of it sin is extinguished, sin by which the devil held us captive, but by which he cannot now procure our condemnation.”
He finds that justification is through the death of Christ alone by means of a biblical response. Also, notice, he seems to also say that the death of Christ is the causation of our response. Though he does not use the language of “faith alone," his definition seems to match with the Reformers definition of faith. It is more than intellectual belief, it is confidence, assurance (excitement) for the grace of God and justification and is bold trust in His promise to save. This matches right up with Luther’s definition of faith, quoted at the beginning of the article.
Another interesting, and related subject, would be the existence of the Waldensians- a group in the 12th and 13th centuries. Those group stood against the Roman Church of their day on issues such as the translating of the Scripture in common tongue, the prayers and veneration of the dead, purgatory, transubstantiation and others. They sought permission to preach from the church, but were ultimately rejected, writes Robert Godfrey. James Aitken Wylie, a Scottish historian of religion, writes about them, "Their theology was in accordance with the foundation from which it was drawn-- the Bible. The atoning death and justifying righteousness of Christ was the cardinal tenet of their teaching." They would later join themselves with the Reformers- and their teachings seemed to aligned in major areas of doctrine.
Lastly, we can look to John Wycliffe (14th Century), martyr and servant of the church and the Word. Check this quote found through The Writings of the Reverend and Learned John Wycliff (London: The Religious Tract Society, 1847), 41.
“Trust wholly in Christ, rely altogether on His sufferings, beware of seeking to be justified in any other way than by His righteousness. Faith in our Lord Jesus Christ is sufficient for salvation, and that without faith it is impossible to please God; that the merit of Christ is able, by itself, to redeem all mankind from hell, and that this sufficiency is to be understood without any other cause concurring.”
Wycliffe, along with his partner John Hus, were clear precursors to Martin Luther in much of their theology. As they endured the gruesome fate of martyrdom, we recognize they did not do so for a theological novelty. They stood upon the ongoing testimony of men of faith dating back to Jesus Himself. Furthermore, the stood upon Biblical Truth. Hebrews 11 speaks of their faith, and of the saving faith of all the people of God; faith which is not dead. Faith of which "the world was not worthy.” Faith that was not wasted. The writer of Hebrews goes on to say, “And all these, though commended through their faith, did not receive what was promised, since God had provided something better for us, that apart from us they should not be made perfect.” – Hebrews 11:39-40. They had faith which has now become sight and has fully received all that God has promised, unshakeable confident and ready to die a thousand deaths to receive it.
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