Faith Alone: The Material Cause of the Reformation

Summary

Summary of "Faith Alone: The Material Cause of the Reformation"

Podcast Information:

• Title: Renewing Your Mind
• Host/Author: Ligonier Ministries
• Description: Renewing Your Mind is the daily podcast of Ligonier Ministries, launched by R.C. Sproul to help Christians deepen their understanding of God by renewing their minds according to His Word. Each episode encourages listeners to delve deeper into Scripture and apply its timeless truths to their lives.
• Episode: Faith Alone: The Material Cause of the Reformation
• Release Date: March 17, 2025

---

Introduction to Justification and the Reformation

In this enlightening episode, Dr. R.C. Sproul addresses the critical doctrine of justification—a foundational aspect of Christian theology that determines how individuals are made righteous before God. He emphasizes that the doctrine of justification has been a pivotal point of contention throughout church history, particularly during the Protestant Reformation.

“At the heart of the Gospel is the doctrine of justification. And throughout church history there have been battles in how we define that, and one word really does make all the difference.” [00:18]

The Five Solas of the Protestant Reformation

Dr. Sproul outlines the Five Solas, which are the cornerstone principles that emerged during the Protestant Reformation. These principles emphasize the sufficiency of Scripture and grace in the salvation process:

1. Sola Fide (Faith Alone): Justification by faith alone, not by works.
2. Sola Gratia (Grace Alone): Salvation is by grace alone, not earned by human effort.
3. Solus Christus (Christ Alone): Salvation is through Christ alone, without reliance on other mediators.
4. Sola Scriptura (Scripture Alone): The Bible is the sole authority for Christian doctrine.
5. Sola Deo Gloria (To God Alone Be Glory): All glory is due to God alone.

“We have on our bulletin every Sunday morning a list of the five SOLAs of the Protestant Reformation… we have sola fide, which means justification by faith alone…” [01:19]

The Essence of the Reformation: Sola Fide

Focusing on the first Sola, Sola Fide, Dr. Sproul delves into the essence—the "material cause"—of the Protestant Reformation. He explains that this term refers to the core issue that led to the significant consequences and the schism from the Roman Catholic Church in the 16th century.

“…what is the essence,… or the material cause… was the doctrine of justification.” [02:52]

Understanding Justification

Dr. Sproul defines justification as the process by which a person is declared righteous in the sight of God. He underscores its importance by addressing the fundamental question:

“How can an unjust person possibly survive the judgment of a just and holy God?” [05:00]

He asserts that this isn't a trivial theological debate but the very heart of the Christian faith.

Historical Context of the Reformation

Exploring the historical backdrop, Dr. Sproul explains that the Protestant Reformation wasn't merely a schism but a profound movement centered on differing understandings of justification. He references Aristotle's philosophy, distinguishing between formal and material causes to elucidate the theological disputes of the time.

“When we say what's the matter with something? We mean what's wrong with it… What I mean by that is, what was the essence… or what we call in philosophy the material cause of the Protestant Reformation.” [02:52]

Roman Catholic vs. Protestant Views on Justification

Roman Catholic Doctrine

• Justification by Faith, Grace, and Christ: The Roman Catholic Church teaches that justification involves a combination of faith, grace, and the merits of Christ.
• Sacraments as Instruments: Baptism and penance are seen as instrumental causes in the process of justification, infusing divine grace into the believer.

“Rome believes that justification is by faith, it's by grace, and it's by Christ. What Rome doesn't believe is that justification is by faith alone, or by grace alone, or by Christ alone.” [00:00]

Dr. Sproul clarifies a common misconception, emphasizing that the Roman Catholic Church does indeed uphold the necessity of faith, grace, and Christ in justification, but it does not endorse the "alone" principle that the Protestants advocate.

“The Roman Catholic Church emphatically does not believe that people can be saved by their own righteousness without any help from God.” [Throughout the discussion]

Protestant Doctrine

• Justification by Faith Alone (Sola Fide): Faith in Christ alone is the sole instrument for justification, apart from any human merit or works.
• Rejection of Works: The Protestant Reformers rejected the notion that human works or merits contribute to one's justification.

“The Reformers objected strenuously to this and said, no, our works do not count towards our justification… you have faith alone, grace alone, Christ alone.” [17:00]

Sacraments in Roman Catholicism

Dr. Sproul explains the Roman Catholic perspective on sacraments, particularly baptism and penance, as means through which grace is infused to effect justification.

“According to the Roman Catholic Church, the instrument that God uses to bring justification to the needy person is, in the first instance, the instrument of baptism.” [19:00]

Using Aristotle's causes, he illustrates how sacraments function as instrumental means:

“The instrumental cause of Rembrandt's night watch was his paintbrush. It is faith in Christ that is the tool or the instrument that links us to Christ.” [Multiple Points]

The Reformers' Rejection of Catholic Sacraments in Justification

The Reformers contended that justification is solely through faith in Christ, rejecting the efficacy of sacraments or human effort in the process.

“The Reformers said, no, the instrumental cause of our justification is not baptism, it is… faith in Christ.” [23:00]

Modern Implications and Relevance

Dr. Sproul expresses concern that in contemporary Christianity, the doctrine of justification has been sidelined, often overshadowed by an emphasis on personal relationships rather than foundational theological truths.

“In our day, I find that people really don't care that much about the doctrine of justification. It has been reduced pretty much to a non issue.” [10:00]

He emphasizes the necessity of revisiting these doctrines to preserve the integrity of the Christian faith.

“At center stage was the question, how can I be saved?” [Unspecified Timestamp]

Notable Quotes

• Dr. R.C. Sproul:
  • “At the heart of the Gospel is the doctrine of justification. And throughout church history there have been battles in how we define that, and one word really does make all the difference.” [00:18]
  • “We have on our bulletin every Sunday morning a list of the five SOLAs of the Protestant Reformation… we have sola fide, which means justification by faith alone…” [01:19]
  • “What is the essence… or what we call in philosophy the material cause of the Protestant Reformation was the doctrine of justification.” [02:52]
  • “How can an unjust person possibly survive the judgment of a just and holy God?” [05:00]
  • “The Roman Catholic Church emphatically does not believe that people can be saved by their own righteousness without any help from God.” [Throughout]
  • “The Reformers objected strenuously to this and said, no, our works do not count towards our justification… you have faith alone, grace alone, Christ alone.” [17:00]
  • “Faith plus works give us justification… The Reformers objected strenuously to this… faith alone, grace alone, Christ alone.” [17:00]

Conclusion

Dr. R.C. Sproul's discussion in this episode serves as a profound exploration of the doctrine of justification and its pivotal role in the Protestant Reformation. By dissecting the Five Solas, particularly Sola Fide, Sproul highlights the enduring significance of these principles in maintaining the integrity and purity of the Gospel message. He challenges contemporary Christians to reclaim the centrality of justification by faith alone, ensuring that foundational theological truths remain at the forefront of Christian belief and practice.

For listeners seeking to deepen their understanding of justification and its historical impact, this episode provides valuable insights and clarifications that bridge historical theology with modern Christian life.

Transcript

[A]

Rome believes that justification is by faith, it's by grace, and it's by Christ. What Rome doesn't believe is that justification is by faith alone, or by grace alone, or by Christ alone.

[B]

When it comes to the Gospel, one word can make all the difference between eternal life and eternal death. Hi, I'm Nathan W. Bingham and thanks for joining us today. For Renewing youg Mind. At the heart of the Gospel is the doctrine of justification. And throughout church history there have been battles in how we define that, and one word really does make all the difference. It's that word that R.C. sproul will focus on this week from his series God Alone. We'd love to send you a copy on DVD along with a 90 day devotional called the Heart of the Reformation request both along with digital access to the series and study [e-mail] Martin Luther said it's the doctrine of justification by which the Church stands or falls. So what is this word that we'll be considering all week? And why is the doctrine of justification so important? Here's Dr. Sproul.

[A]

This series is going to follow the so called solas of the Protestant Reformation. At the church where I'm the minister of preaching and teaching, we have on our bulletin every Sunday morning a list of the five SOLAs of the Protestant Reformation. And they include sola fide, which means justification by faith alone, sola gratia salvation is by grace alone, solus Christus, that our salvation is through Christ alone, sola scriptura, that the sole authority that binds the conscience of the Christian is the Bible alone. And then finally sola Deo gloria, to God alone belongs the glory. And so we're going to start our study of the solas by looking at the first one, sola fide. And I'd like to address that subject under the subtitle of what was the matter with the Protestant Reformation? Let me say it again. What was the matter with the Protestant Reformation? Now some people would answer that question by saying the matter with the Protestant Reformation was there was one because it produced the largest schism in the history of the organized church.

[B]

Church.

[A]

Others see the Protestant Reformation as the acme of spiritual recovery of biblical Christianity in church history and therefore at a sort of golden age of biblical faith. Well, when I asked the question what was the matter with the Protestant Reformation? I'm not using the word matter in the normal way that that expression is indicated. When we say what's the matter with something? We mean what's wrong with it? Or what was the fault of It. But I mean something quite different when I say, what was the matter with the Protestant Reformation? What I mean by that is, what was the essence, the substance, the stuff, or what we call in philosophy the material cause of the Protestant Reformation? What was the chief issue that provoked such massive consequences as this split that occurred in the 16th century? And when historians of theology and of church history look back to the 16th century, they'll often use distinctions originally set forth by the philosopher Aristotle when he distinguished between different types of causes, and they will distinguish between what's called the formal cause and the material cause. And when the church historians distinguish between the formal and material causes of the 16th century Reformation, they will say the formal cause, the intellectual background to the issue was a dispute over the seat of final authority that binds the Christian conscience. And we'll look at that separately under the title of Sola scriptura. But what is called the material cause, Again, the substantive issue that was the core point of dispute was the doctrine of justification. And the Protestant view is expressed in the shorthand of the Latin sola fide. Just a sola is similar to solo. If you take flying lessons, and the first time you fly solo, that means that you fly the plane by yourself, that you fly it alone. And if you stand up in church on Sunday morning in the choir and sing a solo, that means no one else is singing with you. You're there all by your lonesome singing the song. Well, the same word is behind the word sola, which means alone. And we've heard the motto of the United States Marine Corps, Semper fidelis, which means always faithful. And if we're not familiar with that, we're familiar with the hymn that we sing during the Christmas season, Adeste fidelis, which means O come all ye faithful. We have a word in the English language where we speak of fiduciary responsibilities, responsibilities that require good faith and so on. So here what we're talking about is the Latin word for faith. And the phrase sola fide means by faith alone. And again, as I say, this is shorthand for the central issue of the Reformation, which focused on the question of justification. And the Protestant reformers set forth the doctrine that our justification is by faith and by faith alone, without any mixture of good works or merit on our part. Now, to understand sola fide in its historical context, we have to understand something about the theological dispute based on the Roman Catholic understanding of justification. But first, a word about justification itself and its relevance to the 16th century, to the 1st century, and to the 21st century. At the heart of this dispute was not a tangential debate over how many angels can dance on the head of a pin or in a needless controversy over pedantic points of theology and of doctrine that professors disagreed about. But this issue touched the very heart of the Christian faith because the question of justification is designed to answer the deeper question, how can an unjust person possibly survive the judgment of a just and holy God? Now, in our day, I find that people really don't care that much about the doctrine of justification. It has been reduced pretty much to a non issue, just as the differences among churches historically over the substance and the meaning of the gospel itself, that those differences have now been minimized as being no significant matter, because we're living in a time, in the first place of relativism that says truth is relative or pluralism that says there are many different approaches to truth, and views of truth and doctrinal issues should never divide us because what really counts are personal relationships, not doctrine. That, despite the New Testament, is replete with apostolic concern about correct doctrine. But that's not where the church is in this day and age. And sometimes we have to ask the question, why? Well, to try to answer that question, why, let me use a little anecdote. I was driving my car down the highway and I was listening to my friend on Christian radio, and he was giving the second of his addresses on being an almost Christian. And he talked about people who are exposed to the preaching of the gospel, who join the church, who come Sunday after Sunday after Sunday, but who have never really committed their lives to Christ. And in the context of this particular radio program, at the end of his message, where he was basically giving an altar call over the radio, he said to the people in his own congregation, there are some of you here today who have heard this message of the gospel and are untouched by it. You're indifferent to it, and you have not responded to it, and you perhaps today will not respond to it. And for you people, what you are faced with is the judgment of hell itself. And then he went on to give a recapitulation of the biblical doctrine of the last judgment and of hell, and told his congregation what awaited those people who rejected the gospel of Christ. And basically what he was saying is that those people who reject the gospel of Christ stay in their sins and remain unjustified. And we think back to the Old Testament, to David's rhetorical question, if the Lord would mark iniquity, who would stand? And it's rhetorical because the question is obvious that the answer is no one. And what he was trying to awaken 21st century Americans to with his message was that promise, that divine promise from the lips of God that all men will be brought into his judgment and will be judged according to the righteousness of Christ, and those who are found wanting will be sent into the abyss of hell. Is a doctrine that the Church doesn't believe anymore, because if it did believe it, it would preach it. And if it did believe it, justification would be just as much a theological issue today as it was in the 16th century. You see, if you're going to understand the upheaval that came about in the 16th century, you have to understand that the church in the 16th century believed in a Last Judgment. The church in the 16th century believed in the wrath of God. The church in the 16th century believed in the justice of God. And the church in the 16th century believed in Hell. That's why at center stage was the question, how can I be saved? Recently I've published a book with the simple title Saved from what? A book that I wrote at the risk of offending the intelligence of anybody out there. Why would anybody ask the question, what we're saved from? Isn't it axiomatic? Isn't it manifest? Isn't it clear that what we're saved from is the wrath of God that is to come? I would think it would be axiomatic, but it's not. People are now saying, what I'm saved from are bad habits, addictions, social failure, psychological deficiency, broken relationships and all the rest. And we are so concerned about the relationships that we have in this world. We don't even worry about the relationship that we have with a just and holy God. But what the Christian faith is about in the first instance is not the restoration of human relationships, although it cares very much about human relationships in the first instance, it has to do with the repair of our relationship to God. And so at the center is the question, how can a sinner escape the judgment of God? How can a sinner possibly be accepted by God in God's judgment and justification? I've written a whole book on this, by the way, called Faith Alone, which I think is one of the most important books I've ever written. And I encourage those who want to look deeper into this doctrine of justification by faith that they would please read that book. But let's look now at what is the issue at the time of the reformation in the 16th century, something may come as a surprise to many Protestants. The Roman Catholic Church, then as now, believed that Justification is by faith, by grace, and by Christ. Three of the issues that are captured in the essence of Protestant thinking are, as I've already mentioned, sola fide by faith alone, sola gratia by grace alone, solus Christus through Christ alone. And because of that, many Protestants believe that the Roman Catholic Church did not believe in justification by faith or in justification by grace or in justification by Christ. That's simply not true, because very early the Church had to combat the heresy of Pelagius, an Irish monk who challenged St. Augustine in the early Church and taught that Christ people can be saved without grace, that people can achieve lives of perfect righteousness without any assistance from God. And so for Pelagius, people don't need grace. They don't need the help of Christ. He would say that grace and Christ facilitate salvation, that is, make it easier and assist in the process. But they're not absolutely necessary that we have it within our own power to live lives of perfect righteousness. Now, you have to understand that the Catholic Church roundly and soundly condemned Pelagianism in the ancient world again in the 16th century and as recently as the Catholic Catechism, that the Roman Catholic Church emphatically does not believe that people can be saved by their own righteousness without any help from God. Well, what did they teach in the 16th century? What do they continue to teach today? Well, they teach that faith is a prerequisite. Faith does three things for justification. Faith is what they call the initium, that is, the initiation or the beginning of justification. They also say that faith is the fundamentum or the foundation of justification. And they also say that faith is the radix, or the root of justification. So you see that faith is of critical importance according to the Roman Catholic Church in three ways. With respect to justification, it's important to start the process of justification. It's the initiation, it's the foundation upon which justification is established. And third, it's the very core or root of our justification. So to say that the Roman Catholic Church doesn't believe that faith is necessary or that you can be justified apart from faith is simply to seriously slander and misrepresent the Roman Catholic Church. Secondly, the Roman Catholic Church has always taught that grace is necessary, a necessary prerequisite for justification. And without the grace of God that is infused into the soul sacramentally, which we'll look at more closely in a moment, without that grace, we'd be left back in the hopeless condition of Pelagianism, of having to try to earn our way into heaven simply on the ground and basis of our own righteousness and our own merit. And Rome rejects that. And of course, the Roman Catholic Church affirms the necessity of the atonement of Christ and of the work of Christ to help us in our justification. And so, just in brief recapitulation, Rome believes that justification is by faith, it's by grace, and it's by Christ. What Rome doesn't believe is that justification is by faith alone, or by grace alone, or by Christ alone. But rather it combines other elements. For example, in the Roman Catholic view, it is faith plus works that gives us justification. It is grace plus merit that gives us justification. It is Christ plus me and my inherent righteousness that gives me justification. That's the formula in a nutshell. The Reformers objected strenuously to this and said, no, our works do not count towards our justification. I'll explain that more later. That we have no merit of our own of any kind, that we bring before God. As the hymn writer Augustus Toplady wrote in Rock of Ages, it's nothing in my hand I bring simply to the cross I cling. So this is crossed out by the Reformers, this is crossed out by the Reformers. And my inherent righteousness is crossed out so that you have faith alone, grace alone, Christ alone. Well, briefly, for the Roman Catholic Church, justification begins with baptism. And baptism is called by Rome the instrumental cause of justification. Now, what that means, very simply, is this. Back in Aristotle's day, when Aristotle divided different types of causes, he used an illustration of building a statue. And the material cause of the statue is the stone out of which the statue is made. The efficient cause is the sculptor who uses his instruments to bring about the shaping of the statue. But the instrumental cause would be the chisel and the hammer. The instrumental cause of Rembrandt's night watch was his paintbrush. It was the instrument he used to bring about the effect. And so, according to the Roman Catholic Church, the instrument that God uses to bring justification to the needy person is, in the first instance, the instrument of baptism. In baptism, the person who is baptized receives an inpouring or an infusion of what is called justifying grace, or what is called the grace of the righteousness of Christ. That is, when the person is baptized, something happens inwardly. The soul is infused with divine grace. And if that person cooperates with that, infused or poured in grace in baptism, and not only cooperates with it, but ascents to it. The Latin is cooperare et asentare. If you cooperate with that infused grace, and assent to that grace, then you are infused a state of justification wherein you remain until or unless you commit mortal sin. And if you commit a mortal sin, the reason why mortal sin is called mortal sin is that because it kills the inhabiting grace that is poured into your soul at baptism. So you have this infusion of grace and that's good until you commit a mortal sin. When you commit a mortal sin, that race is killed, it's destroyed. And so you are now no longer in a state of justification and you have to be re justified. Well, that doesn't mean you go back to baptism, but there's a second sacrament that's crucial to this process in the Roman Catholic system, and that's the sacrament of penance. And the sacrament of penance is defined by the Roman Catholic Church as the second plank of justification for those who've made shipwreck of their souls. So the first plank is baptism. The second plank is penance. But you see that in both cases, justification is acquired instrumentally through the sacraments. The Reformers said, no, the instrumental cause of our justification is not baptism, it is not penance. It is faith in Christ that is the tool or the instrument that links us to Christ and all that he has done for us by which we are made just in the sight of God.

[B]

Such a crucial reminder there. From RC Sproul thank you for joining us today for renewing your mind as Christians. Not only do we want to believe the gospel, we want to be able to share it with others. And this series that you're listening to this week, God Alone helps us not only better understand the Gospel but more clearly communicate it. We'd love to send it to you on DVD and give you digital access to all 10 messages and the study guide. Simply give a donation of any amount when you call us at 800-435-4343 or at renewingyourmind.org we'll also send you a 90 day devotional titled the Heart of the Reformation. So that's a three DVD set and a devotional plus digital access in the free Ligonier app. When you donate today, visit renewingyourmind.org or use the link in the podcast Show Notes to request this resource bundle and help countless others better understand the doctrine of justification by faith alone. Thank you. We often sing Amazing Grace, how sweet the sound. But do we really need God's grace to be saved? Well, tomorrow Dr. Sproul will answer that question with a resounding yes. Don't miss it Tuesday here on Renewing your mind.

[A]

Ra.