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Catholic scholar Erasmus raises almost the first recorded distinction between to impute and to repute in 1503 Handbook of the Christian Knight. [3]: 187 In his seminal 1516 Novum Instrumentum omne Latin rescension (finished late in 1515 but printed in March 1516), Erasmus consistently rendered the Greek logizomai (reckon) as "imputat" all eleven times it appears in Romans chapter four; however ...
In the Protestant interpretation, the New Testament epistles (including Romans) describe salvation as coming from faith and not from righteous actions. [90] For example, Romans 4:2–5 (underlining added): 2 For if Abraham were justified by works, he hath whereof to glory; but not before God. 3 For what saith the
Romans 9 is the ninth 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]
The Faith of Catholics: confirmed by Scripture, and attested by the Fathers of the five first centuries of the Church, Volume 1. Jos. Booker. Phillip Edgecumbe Hughes (1982). Faith and Works: Cranmer and Hooker on Justification. Morehouse-Barlow Co. ISBN 0-8192-1315-2; Robert D. Preus (1997). Justification and Rome. Concordia Academic Press.
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.
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Justification from eternity is a concept within Protestant theology asserting that the justification of a believer takes place at least partially in eternity past. Justification from eternity is not part of mainstream Protestant theology, and is explicitly rejected by the Westminster Confession of Faith, which asserts,
For Christians, Abraham is a spiritual forebear and/rather than a direct ancestor depending on the individual's interpretation of Paul the Apostle, [75] with the Abrahamic covenant "reinterpreted so as to be defined by faith in Christ rather than biological descent" or both by faith and a direct ancestor; in any case, the emphasis is placed on ...