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IsSola Fide(Faith Alone) a Legitimate

Development of Patristic and Augustinian

Soteriology?

With Emphasis on St. Augustine's Views on Predestinationand Apostolic Succession

Heresy can only be defined as the apostles and Church Fathers defined it, according to the ancient

principle of apostolic succession. In a nutshell, heresy is that which has notbeen passed down from

the beginning, from the apostles and our Lord Jesus. If something is novel and cannot be traced

back, it is heresy, and to be utterly reected, according to !t. "aul in particular. #ll otherdefinitions are ultimately circular$

% &hat is heresy'( )hat which is false and wrong according to the *ible +i.e., as interpreted byCalvinLutherwhomever-% #nd where do they get their authority to state that'( From od, but they would trace their beliefs to the early Fathers, particularly !t.

#ugustine.% *ut Catholics also trace their beliefs from !t. #ugustine. &ho is correct'( If you look at #ugustine/s teachings, you will find that the 0eformed are his true

legatees.

#pplying this oft1stated "rotestant principle, I then appeal to "rotestant scholars #lister 2crath

and 3orman eisler, with regard to the historical basis ofsola fide+faith alone and e4trinsic,

imputed ustification-, one of the pillars of the "rotestant 0eformation$&hereas #ugustine taught that the sinner is made righteousin ustification, 2elanchthontaught that he is counted as righteousor pronounced to be righteous. For #ugustine,

/ustifying righteousness/ is imparted5 for 2elanchthon, it is imputed in the sense of being

declared or pronounced to be righteous. 2elanchthon drew a sharp distinction between the

event of being declaredrighteous and the process of being maderighteous, designating theformer /ustification/ and the latter /sanctification/ or /regeneration./ For #ugustine, these

were simply different aspects of the same thing . . .)he importance of this development lies in the fact that it marks a complete break with the

teaching of the church up to that point. From the time of #ugustine onwards, ustificationhad always been understood to refer to both the event of being declared righteous and the

process of being made righteous. 2elanchthon/s concept of forensic ustification diverged

radically from this. #s it was taken up by virtually all the maor reformers subse6uently, it

came to represent a standard difference between "rotestant and 0oman Catholic from thenon . . .)he Council of )rent . . . reaffirmed the views of #ugustine on the nature of

ustification . . . the concept of forensic ustification actually represents a development in

Luther/s thought . . . .

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)rent maintained the medieval tradition, stretching back to #ugustine, which saw

ustification as comprising both an event and a process . . .+0eformation )hought$ #n Introduction, 7nd ed., rand 0apids, 2I$ *aker *ook House,

899:, 8; )his spectacularly confirms that sola fidewas a novelty andcorruption, and that infused, intrinsic ustification was the ongoing tradition, and that of !t.

#ugustine, supposedly the great forebear of Luther/s ?faith alone.? 3orman eisler makes the

e4act same point$. . . one can be saved without believing that imputed righteousness +or forensic ustification-

is an essential part of the true gospel. @therwise, few people were saved between the timeof the apostle "aul and the 0eformation, since scarcely anyone taught imputed

righteousness +or forensic ustification- during that period> . . . . .For #ugustine, ustification included both the beginnings of one/s righteousness before od

and its subse6uent perfection 1 the event and the process. &hat later became the0eformation concept of /sanctification/ then is effectively subsumed under the aegis of

ustification. #lthough he believed that od initiated the salvation process, it is incorrect

to say that #ugustine held to the concept of /forensic/ ustification. )his understanding of

ustification is a later development of the 0eformation . . .. . . a feature in #ugustinianism which "rotestants will no doubt find interesting is that od

may regenerate a person without causing that one to finally persevere ACity of .od, 8;.

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+0oman Catholics and vangelicals$ #greements and Differences, with 0alph . 2acEenie,

rand 0apids, 2I$ *aker *ook House, 899=, =;7,

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It does not follow, because od foreknew what would in the future be in our will, that there

is nothing in the power of our will.

He doesn/t create a false dichotomy, which is so characteristic of "rotestant thought. He accepts

the parado4 and mystery +not contradiction- of divine sovereignty and human will, as !cripture alsodoes.Let me put it in capital letters$ +in Catholic, )ridentine teaching- GOD DOES THE ENTIRE WORKOF GRACE AND JUSTIFICATION. MAN MERELY GOES ALONG WITH IT, OR REJECTS IT.

ven merit is od rewarding His own gifts, as #ugustine accurately puts it. God's g!"# $s !%&!s

($m! !)d $)$t$!to. @nce one is walking in that grace, there is merit, yes, but it must also be

understood as ultimately initiated and entirely caused by od.