Tom Schreiner: Critics of the slogan “faith alone” often point out that Scripture only speaks once about whether we are justified by faith alone—and that text denies it: “You see that a person is justified by works and not by faith alone” (James 2:24, CSB). What does James mean in saying we are justified by works? I won’t defend the truth of justification by faith alone in detail, but it’s clearly taught, for example, in Romans 3:28: “A person is justified by faith apart from the works of the law.” Or, as Paul teaches inRomans 4:5, “God justifies the ungodly.” Both Abraham and David were justified by faith and not by works (Rom. 4:1–8; Gal. 3:6–9). Salvation, as Paul elsewhere demonstrates, is “by grace” and “through faith” (Eph. 2:8–9). Works are excluded as the basis of salvation—otherwise people could boast about what they have done. Salvation by grace through faith highlights the amazing and comforting truth that salvation is the Lord’s work, not ours. But does
Andrew Wilson: Steve Holmes and Alan Jacobs are two of the most thoughtful, insightful evangelical theologians around today. When they line up together on an issue, and you don’t, it’s usually safe to assume they are right and you are wrong. (Fortunately, since one is very Anglican and the other very Baptist, this doesn’t happen as often as you might think.) Recently they’ve both written articles arguing that, although they hold to the traditional view of sexual ethics, holding to the revisionist view doesn’t make a person a false teacher. That perspective will cause some people to agree strongly, some to disagree strongly, and some to wonder what to think. But I want to focus on a particularly fascinating—and, I think, ultimately wrong—reason given for this view, especially in Steve’s article. The argument, essentially, is that ethical behavior does not put a person’s final salvation at risk. Their Arguments For Steve Holmes, the central evangelical claim of sola fide (“by faith alone”) should settle the discussion.
Jono Linebaugh: “This is our theology, by which we teach a precise distinction between these two kinds of righteousness, the active and the passive” (Martin Luther, Lectures on Galatians 1535). There are “two kinds of righteousness” because human beings live in two kinds of relationships: 1) creature with Creator and 2) creature with creature. Before God (coram Deo), people are passive, receiving righteousness by grace through faith on account of Christ (Rom 3:21-24; 5:17; 10:6; Phil 3:9; cf. Rom 3:28; Gal 2:16). Before the world (coram mundo), people are active, serving their neighbor in love (Rom 13:8-19; Gal 5:13-14). This distinction is essential because, as Luther put it, it ensures that “morality and faith, works and grace … are not confused. Both are necessary, but both must be kept within their limits” (Lectures on Galatians 1535). To be human is to be two-dimensional: passive (i.e. receptive) before God and active (i.e. loving) before the world. These two kinds of righteousness are distinct, but they are