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<\/a>See Part I: 1-16:The Gospel and Acts<\/a><\/p>\n 17) Romans 2:6-8<\/strong> For he will render to every man according to his works: [7] to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; [8] but for those who are factious and do not obey the truth, but obey wickedness, there will be wrath and fury.<\/span><\/p><\/blockquote>\n Amen. Now those who have any evil work will be rendered accordingly. They will get\u00a0hell,\u00a0even if they have many good works which would merit heaven! We are agreed here. Now, what saves one from the\u00a0hell\u00a0that they deserve due to their bad deeds? Forgiveness of sin and sins. This is received only through faith. So, it is faith that saves people from the negative consequences of this judgement and rendering according to works. Good works can\u2019t save you from what you are owed from your bad works.<\/span><\/p>\n Well-doing \u2014 not faith \u2014 is said to be the cause of eternal life. You mention faith, the Bible doesn\u2019t. So you keep saying things that the Bible doesn\u2019t say, in order to supposedly sum<\/em> up what it says?! It\u2019s classic textbook Protestant error.<\/span><\/p>\n 18) Romans 2:9-10<\/strong> There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek, [10] but glory and honor and peace for every one who does good, the Jew first and also the Greek.<\/span><\/p><\/blockquote>\n Amen. Let the good be rewarded and the evil be punished. <\/span><\/p>\n Yes, the \u201cgood\u201d is said to be the cause of eternal life. That\u2019s works, my friend.<\/span><\/p>\n Salvation from said punishment is through faith alone. <\/span><\/p>\n Then why doesn\u2019t Paul<\/em> use the word \u201cfaith\u201d and speak like a Protestant? The only time the phrase \u201cfaith alone\u201d appears in the Bible, it\u2019s condemne<\/em>d (Jas 2:24: \u201cYou see that a man is justified by works and not by faith alone\u201d).<\/span><\/p>\n The good deeds that merit salvation are literally a part of faith and so thoroughly connected to faith that they simply are faith. <\/span><\/p>\n Here you virtually stumble into Catholic teaching. As I have said, grace-produced good works are organically connected to faith. You go even further and say that they<\/span> \u201care<\/em> faith.\u201d<\/span> Okay, so why, then, was Melanchthon the first Christian of note since at least Augustine (who also agrees with Catholics here) to separate works and faith and sanctification from justification? This is\u00a0 a man who didn\u2019t even retain his belief in the Real Presence. I\u2019ve interacted with his reasoning in several papers.<\/span><\/p>\n So, faith is rewarded, and faith saves us from punishment. <\/span><\/p>\n That ain\u2019t what the text<\/em> says, so why do you? It says that doing \u201cgood\u201d is what is rewarded.<\/span><\/p>\n But if you want to separate the works from faith, then it is still the case that the only \u201csalvation\u201d that can happen (since a purely good person would not need to be saved from anything!) is from one\u2019s bad deeds, sin, and the punishment that this deserves. This salvation is through forgiveness of sins received through faith. Sola Fide.<\/span><\/p>\n 19) Romans 2:13-16<\/strong> For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. [14] When Gentiles who have not the law do by nature what the law requires, they are a law to themselves, even though they do not have the law. [15] They show that what the law requires is written on their hearts, while their conscience also bears witness and their conflicting thoughts accuse or perhaps excuse them [16] on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.<\/span><\/p><\/blockquote>\n Indeed. Aquinas and Luther have radically different interpretations of this verse. It is fun to compare and see how each one views Romans, in general. However, regarding Sola Fide<\/em>, this does not say that one is saved from sin and damnation by good deeds. Obviously, that comes through forgiveness of sins that is received through faith in Jesus Christ.<\/span><\/p>\n I need only repeat part of the passage: \u201cthe doers of the law . . . will be justified.\u201d<\/span><\/p>\n 20) Romans 6:22<\/strong> But now that you have been set free from sin and have become slaves of God, the return you get is sanctification and its end, eternal life.<\/span><\/p><\/blockquote>\n Yes, \u201cend,\u201d in this context obviously refers to completion \u2013 as this word usually does in such ancient writings. The completion of sanctification is definitely eternal life!!! But obviously, even if I am wrong here, this does not address salvation from original sin nor salvation from individual sins. These things come from forgiveness, which is received by faith. Sola Fide<\/em>.<\/span><\/p>\n The high significance of this passage is that it directly connects sanctification and eternal life<\/em>: the very bond that is completely denied by Protestantism, following Melanchthon\u2019s radical innovation. Melanchthon taught, according to an AI overview<\/a>, \u201cthat good works, which are part of sanctification, were never considered a cause or condition for justification. He argued that works are the\u00a0fruit<\/em> of justification, not its basis.\u201d<\/p>\n 21) 1 Corinthians 13:2, 13<\/strong> And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. . . . [13] So faith, hope, love abide, these three; but the greatest of these is love.<\/span><\/p><\/blockquote>\n Amen. Critical here, is his example of having faith to remove mountains. That sort of faith \u2013 which is a particular exercise of the broader faith that all Christians have \u2013 is not as important as love! Not nearly as important as love. But is the particular exercise of faith that can remove mountains \u2013 is that the entirety of faith itself! May such a thing never be said. The entirety of faith is therefore by no means considered less than love. Love, too, is an exercising of the faith in a similar way that \u201cremoving mountains by faith\u201d is an exercise of faith. The one exercise (love) is greater than the other (removing mountains aka \u201cfaith\u201d in this context). But it does not therefore follow that love is greater than the underlying faith of which it is an exercise.<\/span><\/p>\n But even if I am wrong in that regard, it does not follow that love, being greater than faith, is what receives the forgiveness of sins that save you from the damnation that both your sin and sins make you worthy of. Rather faith is what receives that forgiveness of sins that saves you. Therefore, salvation from\u00a0hell\u00a0is by or through faith and not love. Sola Fide<\/em>.<\/span><\/p>\n My reasoning here is that if love is greater than faith, it can\u2019t be less important in the scheme of salvation than faith is. It must be included. Faith, therefore, can\u2019t be alone. I recently collected ten Bible passages concerning<\/span> \u201csalvation by love.\u201d<\/a><\/p>\n 22) 2 Corinthians 5:10<\/strong> For we must all appear before the judgment seat of Christ, so that each one may receive good or evil, according to what he has done in the body.<\/span><\/p><\/blockquote>\n Agreed. And without forgiveness of evil that has been done in the body, one will receive the evil of eternal damnation. What saves you from that? Forgiveness of sins received through faith. When this has been received, what remains is the good that one has done in the body \u2013 and yes, rewards are given for this.<\/span><\/p>\n If one has only done good in the body \u2013 and also, if one had no original sin \u2013 and if one did not even need original sin wiped away by Jesus \u2013 then one would not need to be saved from\u00a0hell,\u00a0at all. Such lack of a need for salvation from\u00a0hell\u00a0would not therefore imply that those who do need to be saved from\u00a0hell\u00a0are saved from\u00a0hell\u00a0by forgiveness of sins that is received through faith \u2013 aka Sola Fide<\/em>.<\/span><\/p>\n You need \u2014 in order to refute this \u2014 to exegete<\/em> the passages, not just reiterate a Protestant formula again and again. That proves nothing. The point in this verse is that we\u2019re judged \u2014 again, for literally the 50th time \u2014 by what we have done<\/em>: not solely by how much faith we had.<\/span><\/p>\n 23) 2 Corinthians 13:5<\/strong> Examine yourselves, to see whether you are holding to your faith. Test yourselves. Do you not realize that Jesus Christ is in you? \u2014 unless indeed you fail to meet the test!<\/span><\/p><\/blockquote>\n Indeed. If one is not holding to their faith, then they will be severed from God in such a way that they cannot receive forgiveness of sins through that faith. With no reception of forgiveness of sins through their faith, they will not be saved! Therefore, it is important that, if you wish to receive forgiveness of sins through your faith (which is Sola Fide<\/em>), you must test yourself to make sure that you indeed are holding to your faith and that Jesus Christ is in you. None of this contradicts the idea that you are saved through\u00a0hell\u00a0through forgiveness of sins granted through faith \u2013 or Sola Fide<\/em>.<\/span><\/p>\n This one works better against Calvinists, who deny that one can fall away, so it\u2019s relatively less compelling for non-Calvinist Protestants.<\/span><\/p>\n 24) Galatians 5:14, 19-21<\/strong> For the whole law is fulfilled in one word, \u201cYou shall love your neighbor as yourself.\u201d . . . [19] Now the works of the flesh are plain: fornication, impurity, licentiousness, [20] idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, party spirit, [21] envy, drunkenness, carousing, and the like. I warn you, as I warned you before, that those who do such things shall not inherit the kingdom of God.<\/span><\/p><\/blockquote>\n Indeed. Anybody who does such things has lost the Holy Spirit \u2013 and faith \u2013 and therefore can no longer receive forgiveness of sins through their faith \u2013 unless they turn back to the Lord and are thusly renewed in their faith \u2013 and then their faith can receive forgiveness for these abominable deeds. Such forgiveness granted through faith to a heart that has turned back to the Lord (which turning only occurs by faith) is the very essence of Sola Fide<\/em>. Nothing here has at all gone against Sola Fide<\/em>. Only Protestants who believe you cannot lose your faith by mortal sin are in trouble by these verses. But since there are Protestants who believe you can lose your faith by mortal sin \u2013 and thus your salvation \u2013 and yet still believe that the forgiveness that saves you from\u00a0hell\u00a0is only given through faith \u2013 then it is clear that these verses do not harm Sola Fide<\/em>.<\/span><\/p>\n You mention \u201cfaith\u201d nine times and \u201cfide\u201d \u2014 which means \u201cfaith\u201d \u2014 three more times. That\u2019s twelve more times than this Bible passage ever mentions it (zero). Paul\u2019s point is that love<\/em> brings about salvation. All of these bad deeds can cause one to not<\/em> attain it. So it\u2019s another \u201cun-Protestant passage.\u201d<\/span><\/p>\n 25) Galatians 6:7-9<\/strong> Do not be deceived; God is not mocked, for whatever a man sows, that he will also reap. [8] For he who sows to his own flesh will from the flesh reap corruption; but he who sows to the Spirit will from the Spirit reap eternal life. [9] And let us not grow weary in well-doing, for in due season we shall reap, if we do not lose heart.<\/span><\/p><\/blockquote>\n Indeed. We will reap rewards for our good deeds \u2013 but we will receive eternal damnation for our bad deeds. Just as this verse says. <\/span><\/p>\n It strongly implies that \u201cwell-doing\u201d is what causes us to \u201creap\u201d [eternal life]. The reward here is eternal life \/ salvation. It\u2019s not merely talking about differential rewards in heaven for good deeds we have done. If \u201ceternal life\u201d weren\u2019t in the text, you would have a much stronger case, but that sinks it.<\/span><\/p>\n The damnation can only be avoided if our bad deeds are forgiven \u2013 and if that forgiveness is received through faith alone. So, salvation from\u00a0hell\u00a0is by faith alone \u2013 Sola Fide<\/em>. One who only does good deeds and is without original sin, as well, has no need of any sort of salvation from\u00a0hell.\u00a0If they needed such salvation from\u00a0hell,\u00a0it would be received through forgiveness of sins by faith \u2013 therefore, their salvation from\u00a0hell\u00a0would still be by forgiveness of sins, alone.<\/span><\/p>\n Once again, you\u2019re talking about faith, whereas the text never does. Deeds \u2014 good and bad \u2014 again take center stage. Since faith isn\u2019t mentioned in the passage, by definition you can\u2019t be exegeting it. You\u2019re merely reiterating Protestant talking-points. But that\u2019s no argument and it\u2019s not Bible commentary per se.<\/span><\/p>\n 26) Philippians 2:12-13<\/strong> Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling; [13] for God is at work in you, both to will and to work for his good pleasure.<\/span><\/p><\/blockquote>\n Amen. This says nothing against Sola Fide<\/em>. To make sure we have a faith that can receive forgiveness of sins \u2013 the forgiveness of sins that saves \u2013 we must make sure we are indeed in the faith!<\/span><\/p>\n This informs us that we have to not only \u201cwork out\u201d our salvation, but the way to do it is to \u201cwork.\u201d So it\u2019s thoroughly opposed to faith alone.<\/span><\/p>\n 27) Philippians 3:8-16<\/strong> Indeed I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and count them as refuse, in order that I may gain Christ [9] and be found in him, not having a righteousness of my own, based on law, but that which is through faith in Christ, the righteousness from God that depends on faith; [10] that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, [11] that if possible I may attain the resurrection from the dead. [12] Not that I have already obtained this or am already perfect; but I press on to make it my own, because Christ Jesus has made me his own. [13] Brethren, I do not consider that I have made it my own; but one thing I do, forgetting what lies behind and straining forward to what lies ahead, [14] I press on toward the goal for the prize of the upward call of God in Christ Jesus. [15] Let those of us who are mature be thus minded; and if in anything you are otherwise minded, God will reveal that also to you. [16] Only let us hold true to what we have attained.<\/span><\/p><\/blockquote>\n What a wonderful Sola Fide passage! As this passage says, the righteousness Paul desires is a righteousness through faith and that depends on faith. He merely states that the resurrection from the dead is not already his \u2013 and it is not. Who knows if he will remain faithful, at this point in his life? And he is not already perfect as he will be in that resurrection. But by faith, he tries to make this perfection found in the resurrection of the dead his own \u2013 and he does this by another faith-act \u2013 forgetting the past and pressing on toward the goal. That\u2019s what faith does!<\/span><\/p>\n But even if I am wrong in my interpretation, nothing here speaks against the idea that salvation from\u00a0hell\u00a0is through forgiveness of sins and sin that is received through faith! Sola Fide<\/em>.<\/span><\/p>\n At least this is one of the few that mention<\/em> faith, but as I\u2019ve explained, that is no refutation of our view, which always includes it in justification and salvation. This passage makes salvation dependent upon sharing Christ\u2019s sufferings<\/em> (3:10-11), which is a good work. It\u2019s certainly against a one-time instant salvation notion, that, I understand, is not the much more nuanced Lutheran view, but is held by many millions of Protestants. As a Catholic apologist, I deal with Protestant errors wherever they\u2019re found. All falsehood is spiritually harmful.<\/span><\/p>\n 28) Colossians 3:20, 23-25<\/strong> Children, obey your parents in everything, for this pleases the Lord. . . . [23] Whatever your task, work heartily, as serving the Lord and not men, [24] knowing that from the Lord you will receive the inheritance as your reward; you are serving the Lord Christ. [25] For the wrongdoer will be paid back for the wrong he has done, and there is no partiality.<\/span><\/p><\/blockquote>\n Yes, the wrongdoer will be repaid, unless they receive forgiveness of their sins. That is their only path to salvation. And if somebody could live perfectly, they would have no need of any salvation from\u00a0hell\u00a0at all, because they did not do anything to deserve it. In either case, salvation from\u00a0hell\u00a0is received through forgiveness of sin and sins \u2013 and this is received through faith. There is nothing in this verse against that. Sola Fide<\/em>.<\/span><\/p>\n The passage teaches us that obedience and working at tasks are worthy not only of receiving some kind of \u201cmerit badge\u201d in heaven, but \u201cthe inheritance\u201d and the \u201creward\u201d of salvation<\/em>. Hence, this is contrary to faith alone. The converse is also asserted. It\u2019s implied that the damned\u00a0 are so because of the bad things they have \u201cdone\u201d and for \u201cwrongdoing.\u201d Thus works are key in both determinations. And that simply ain\u2019t<\/em> faith alone, however one looks at it.<\/span><\/p>\n 29) 1 Thessalonians 3:12-13<\/strong> . . . may the Lord make you increase and abound in love to one another and to all men, as we do to you, [13] so that he may establish your hearts unblamable in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. (cf. 4:1)<\/span><\/p><\/blockquote>\n Amen. This says nothing about how we are saved from\u00a0hell\u00a0\u2013 and therefore, it says nothing about Sola Fide<\/em>.<\/span><\/p>\n I think it does<\/em>. It\u2019s contrary to it, and is asserting once again that love is key.<\/span> It leads to being \u201cunblamable in holiness\u201d on Judgment Day, so that one can be saved based \u2014 at least in part \u2014 on what they have done: exactly like the judgment of the sheep and goats in Matthew 25. As almost always, faith is not overtly included, though I would concede that it\u2019s implied<\/em>, and this doesn\u2019t speak against<\/em> that. Our point isn\u2019t that these passages oppose<\/em> faith. Rather, it\u2019s that they include<\/em> good works as one of the key determinants of who is saved and who isn\u2019t. That\u2019s what poses a severe difficulty in maintaining sola fide<\/em> in light of fifty contrary passages, and a hundred more that I have preserved in another collection.<\/span><\/p>\n 30) 2 Thessalonians 1:7-8<\/strong> . . . when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire, [8] inflicting vengeance upon those who do not know God and upon those who do not obey the gospel of our Lord Jesus. . . .<\/span><\/p><\/blockquote>\n Amen. One must obey the gospel by returning to Jesus in faith. Either way, this says nothing about how we are saved from\u00a0hell\u00a0\u2013 which is through forgiveness of sins received by faith.<\/span><\/p>\n Obeying means doing the works that the gospel require. Disobedience is the direct cause of damnation here; thus we can conclude by common sense and logic that obedience is one of the indispensable causes of salvation. The text mentions neither faith nor forgiveness.<\/span><\/p>\n 31) 2 Thessalonians 2:13<\/strong> But we are bound to give thanks to God always for you, brethren beloved by the Lord, because God chose you from the beginning to be saved, through sanc<\/span>tification by the Spirit and belief in the truth.<\/span><\/p><\/blockquote>\n Lovely. Obviously, this verse is not trying to imply that an increase in good works and holiness is what receives the forgiveness of sins that saves us from hell \u2013 that honor goes to faith! <\/span><\/p>\n That once again isn\u2019t even mentioned . . .<\/span><\/p>\n The words \u201cchose you from the beginning to be saved\u201d are all one unit, here. And how does God so chose us (to be saved)? He so chooses us through the sanctification by the Spirit and belief in the truth. Every drop of sanctification we get from the Spirit is God saying to us \u201cYou are chosen.\u201d He chooses us by his sanctification. Those he does not sanctify, he is not actively choosing.<\/span><\/p>\n However, even if I am wrong, this is not saying that we receive forgiveness of sins through means other than faith \u2013 and obviously, that is how we are saved from hell. Other types of salvation \u2013 salvation from our sin, etc. \u2013 could be through other means. This has no impact on Sola Fide<\/em>.<\/span><\/p>\n You miss the point I draw from this, which is the key phrase, \u201csaved, through sanctification.\u201d Protestantism teaches that we\u2019re not saved by that; that it has nothing<\/em> to do with whether we are saved or not; only justification does. I found an article<\/span>, \u201cSanctification in Lutheran Theology\u201d<\/a> by David P. Scaer (Concordia Theological Quarterly<\/em> 49 [April-July 1985] no. 2-3:181-195). He writes:<\/span><\/p>\n Sanctification is defined in this essay as the Christian\u2019s life in the world, i.e., good works. This is the definition of dogmatic theology and not the common Biblical use of the word, which describes the entire activity of the Spirit in the Church, e.g., sacraments, conversion, faith, and good works. The first reference to good works in the Augustana is made in the article on original sin where the Pelagian opinion is condemned that good works in some way contribute to the justification of sinners before God. Letting good works play any part in justification is said to be an affront to Christ as it detracts from and extinguishes the glory of His merits and benefits. . . .<\/span><\/p>\n The article on justification states unequivocally that works have no role in the justification of the sinner before God.\u00a0(pp. 181-182)<\/span><\/p>\n Good works are not optional as they are commanded by God and are to conform to God\u2019s will. With this said, this article immediately says that good works have no validity in the question of justification, i.e., how the sinner stands before God and that the remission of sins is apprehended through faith and not works. . . . The founders of Lutheranism were so concerned with a proper understanding of justification that they wanted to leave no doubt that works had nothing to do with it. (p. 182)<\/span><\/p>\n 32) 1 Timothy 2:15<\/strong> Yet woman will be saved through bearing children, if she continues in faith and love and holiness, with modesty.<\/span><\/p><\/blockquote>\n Obviously, a woman is not saved from eternal fire by the act of bearing children! <\/span><\/p>\n That\u2019s exactly what it says. It\u2019s part<\/em> of it, alongside faith, love, and holiness: precisely like what we say and expressly contrary to faith alone. Even when faith is mentioned, love and holiness are there in the same sentence.<\/span><\/p>\n There are many ways of interpreting this verse \u2013 including that one can be saved from the negative consequences of childbirth \u2013 saved during that process or through the process \u2013 from those negative consequences \u2013 if they are holy. Obviously, holy people can die in childbirth, and unholy people can survive it. But childbirth was more dangerous back then than it was now \u2013 so the idea of living well to obtain favor with God such that He might save you through this process \u2013 is a very nice idea for a desperate ancient woman to cling to. What kindness of God to give this verse to people!<\/span><\/p>\n However, I have no idea what this has to do with salvation from hellfire due to forgiveness of sin that can only be received through faith\u2026<\/span><\/p>\n The Greek word here, s\u00f3z\u00f3<\/em><\/span> (Strong\u2019s Greek word #4982<\/a>) means, according to<\/span> Thayer\u2019s Greek Lexicon<\/em><\/a>, \u201cto make one a partaker of the salvation by Christ.\u201d<\/span><\/span><\/p>\n 33) 1 Timothy 4:8, 10<\/strong> . . . godliness is of value in every way, as it holds promise for the present life and also for the life to come. . . . [10] For to this end we toil and strive, because we have our hope set on the living God, who is the Savior of all men, especially of those who believe. . .<\/span><\/p><\/blockquote>\n Amen. This says nothing against Sola Fide<\/em> for all of the reasons I have stated above.<\/span><\/p>\n Godliness (which entails good works) is directly connected to \u201cthe life to come.\u201d We \u201ctoil and strive\u201d for that life, which is a lot more than only faith.<\/span><\/p>\n 34) 1 Timothy 4:12-16<\/strong> Let no one despise your youth, but set the believers an example in speech and conduct, in love, in faith, in purity. [13] Till I come, attend to the public reading of scripture, to preaching, to teaching. [14] Do not neglect the gift you have, which was given you by prophetic utterance when the council of elders laid their hands upon you. [15] Practice these duties, devote yourself to them, so that all may see your progress. [16] Take heed to yourself and to your teaching; hold to that, for by so doing you will save both yourself and your hearers.<\/span><\/p><\/blockquote>\n Amen. This verse says \u201c\u2026 hold to that, for by so doing you will save both yourself and your hearers.\u201d What is Timothy supposed to hold to? Well right beforehand, this verse says \u201cTake heed to yourself and to your teaching: hold to that\u2026\u201d Now, is the \u201cthat\u201d which Timothy is supposed to hold to his \u201cheeding to himself.\u201d No. \u201cHold to heed to yourself,\u201d makes no sense here. He is supposed to hold to his teaching \u2013 that is what saves himself and his hearers. Because if he does not hold to his teaching, then that teaching cannot save. And what is that teaching? Well, this verse does not say! Obviously, I can give an answer based upon what I have said above, but I do grow weary of repeating myself\u2026<\/span><\/p>\n Glad to hear you are weary of repetition! Typically of Protestants, you appear to only \u201csee\u201d the teaching; i.e., the \u201cnon-works\u201d portion of the passage. You ignore all of the works here: speech, conduct, love and purity (demonstrated by good works), practicing \u201cduties\u201d and contributing to one\u2019s own salvation (sounds an awful lot like merit!) and also to that of others. We\u2019re far from sola fide<\/em> here.<\/span><\/p>\n 35) 1 Timothy 6:11-12<\/strong> But as for you, man of God, shun all this; aim at righteousness, godliness, faith, love, steadfastness, gentleness. [12] Fight the good fight of the faith; take hold of the eternal life to which you were called when you made the good confession in the presence of many witnesses.<\/span><\/p><\/blockquote>\n