Saturday, June 11, 2016

Did the Church Fathers teach Sola Fide?

In a previous post, I discussed whether 1 Clement taught the Protestant understanding of sola fide. Other quotations that serve as "proof" of the (absurd) claim the early Christians were proto-Protestants in their soteriology can be seen in the following "proof-texts" that were produced by a Protestant I ran into:

How can you say that when the Church Fathers used that phrase many times? For example, Ambrose says:
"They are justified by faith alone by the gift of God." (c.3. ad Roman.)
and
"Only faith is appointed to salvation." (c. 9 ad Roman.)
"He calls them blessed of whom God has decreed, without any labour or observation, they should be justified only by faith." (c. 3 ad Roman.)
or Cyril:
"We should not think to be justified by work, nor hope for grace by our merits, but by faith." (l. 4. in Ioan. c. 51.)
or Jerome:
"When an ungodly man is converted, God justifies him through faith alone, not on account of good works, which he possessed not; otherwise, on account of his ungodly deeds, he ought to have been punished. Christ, who 'knew no sin,' the Father 'made sin for us,' that, as a victim offered for sin was in the Law called 'sin,' so likewise Christ, being offered for our sins, received the name of 'sin,' that we might be made the righteousness of God in Him --not our righteousness, nor in ourselves."
or Hilary:
"Faith only doth justify." (cap. 8 in Matt.)
or Theodoret
"For not by our works but by faith alone, we have obtained the mystical good things." (Quoted in Andrew Willet. Synopsis Papismi. I believe the reference is lib. 7 de sacrific.)


In response to this Protestant apologist:

Couple of things:

First, these are merely isolated instances of the phrase "faith alone" in their writings. Moreover, these same Fathers were very clear in other places that justification was certainly not without the addition of works.

Second, there were over a hundred Fathers worthy of note, yet just a tiny fraction of them ever referred to the phrase faith alone. If the concept of "faith alone" were a vital part of patristic theology (as it is today among Protestants), we would be seeing the phrase all over the writings of the Fathers. As it is, we see hardly any of it. Of all the 382 volumes  in the Migne series (221 in Latin; 161 in Greek) on the Fathers, they have only been able to come up with about a half-dozen instances; the same applies for the 38-volume Schaff series. That is a fact. When you add that infrequency to the scores of Fathers that never used "faith alone" when speaking about Justification, if anything, the consensus of the Fathers is against the use of "faith alone," not supportive of it.

But even if that could be granted (which it cannot) the problem is that the few Fathers who used the phrase "faith alone" were very careful to write in other places that they believed man was justified by works in addition to faith. We can tell by the voluminous amount of times they spoke of works being an integral part of Justification.

For example, you quoted from Ambrose and Jerome who use the phrase "faith alone." But both these Fathers state quite clearly that they believe works also justify. Ambrose states: "Each of our merits will hand in the balance, and it is often inclined to this side or that by the superior weight either of our good works or of our degenerate crimes. If evil deeds turn the scale, alas for me (Letters PL 16, 2, 16). Jerome writes: "But since in the Law no one is justified before God, it is evident that the just man lives by faith....It should be noted that he does not say that a man, a person, lives by faith, lest it be thought that he is condemning good works" (Commentary on Galatians, PL 26, 2, 3, 11). We can find such quotes in all the Fathers who spoke on Justification.

As one example, take the following from Ambrose:

Each of our merits will hang in the balance, and it is often inclined to this side or that by the superior weight either of our good works or of our degenerate crimes. If evil deeds turn the scale, alas for me! But if good, then pardon is at hand. No one is free of sin, but where goo works prevail, sins are lightened, overshadowed, and covered up. On the day of judgment either our works will assist us or they will plunge us into the abyss, as if dragged by a millstone. (Letters, PL 16, 1, 16)

Here, Ambrose speaks of works meriting eternal life in such a way that would have Martin Luther and other apologists for sola fide turning over in their graves (or, for those alive, tearing the hair out of their heads). Protestant apologists who claim that their understanding of sola fide is found in the patristic literature are ignorant at best; deceptive at worst.

In addition, as Protestant apologists (e.g. William Webster) and historians such as Philip Schaff admit, the early Church Fathers held, unanimously, to the doctrine of baptismal regeneration (my post on John 3:1-7 discusses, in part, the patristic witness to this doctrine).

Evangelical Protestantism is both contrary to the Bible and Christian history. I would urge you to rethink your religious commitment to Protestantism as it preaches a false gospel (cf. Gal 1:6-9).