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Justificatio sola fide (or simply sola fide), meaning justification by faith alone, is a soteriological doctrine in Christian theology commonly held to distinguish the Lutheran and Reformed traditions of Protestantism, [1] among others, from the Catholic, Eastern Orthodox, Oriental Orthodox, Assyrian and Anabaptist churches.
Romans 4 is the fourth chapter of the Epistle to the Romans in the New Testament of the Christian Bible. It is authored by Paul the Apostle , while he was in Corinth in the mid-50s AD, [ 1 ] with the help of an amanuensis (secretary), Tertius , who adds his own greeting in Romans 16:22 . [ 2 ]
An important verse to note is 2 Cor 5:21, "For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God" (ESV), which has traditionally been interpreted to mean that the Christian has, in some way, become righteous (by impartation or imputation), in exchange for Jesus' sinlessness.
Just as Genesis 22 has inspired much commentary over the years, so, too, has Fear and Trembling inspired much analysis. One commentator argues that the text is an analogy for how Christian justification by faith shortcuts rational meditation or universal reasoning. [10]
The patriarchs of the Bible, when narrowly defined, are Abraham, his son Isaac, and Isaac's son Jacob, also named Israel, the ancestor of the Israelites. These three figures are referred to collectively as the patriarchs, and the period in which they lived is known as the patriarchal age. They play significant roles in Hebrew scripture during ...
James discusses justification briefly but significantly, [19] declaring that a faith that is without works, [20] a fruitless faith (cf. Matthew 7:17), cannot be a justifying faith, because faith is made perfect or completed by works (James 2, especially James 2:22; see also Romans 4:11).
William James Abraham (19 December 1947 – 7 October 2021) was a Northern Irish theologian, analytic philosopher, and Methodist pastor known for his contributions to the philosophy of religion, religious epistemology, evangelism, and church renewal.
This is an outline of commentaries and commentators.Discussed are the salient points of Jewish, patristic, medieval, and modern commentaries on the Bible. The article includes discussion of the Targums, Mishna, and Talmuds, which are not regarded as Bible commentaries in the modern sense of the word, but which provide the foundation for later commentary.