馬丁路德在翻譯《羅馬書》第3章第28节時，特意在「信」前加上「唯獨」一詞，[31][註 5]將此節翻譯為「唯獨藉著信心」（allein durch den Glauben）。[33]強調得救完全不靠行為。[34]此舉在天主教教內引起強烈反對，被斥為曲解聖經，[33]在特倫托大公會議上更被定為異端。[35]然而，學者指出，一些天主教的聖經譯本同樣加入了「唯獨」一詞：例如1488年紐倫堡版本譯為「nur durch den Glauben」（僅靠信心）；而廣為天主教採用的《七十士譯本》和《克萊芒武加大譯本》也常在希伯來文未出現的地方插入「唯獨」等排他性詞語（如申命記3:11、6:13，撒母耳記上10:19）。[33]早期教父著作及天主教文獻亦屢屢明言：「人唯獨藉信稱義」。據統計，教會歷史上至少有二十八位教父曾教導「唯獨信心」稱義。直到十二世紀，仍有至少一位神學家系統性地傳授此教義。[36][31][37][38][39][40]正因如此，荷蘭天主教神學家伊拉斯謨在《論講道之道》中為路德辯護：「『唯獨』一詞，今若出自路德之口，便遭眾人唾駡如石擊；然在教父著作之中，卻被視為正道，奉為圭臬。」[41]
1483年天主教紐倫堡德文聖經「唯獨信心」(gerechtfertigt...nur durch den Glauben)一譯。[50][40][39]
1906年法國天主教學者杜切訥蒙席承認，早期羅馬教會曾教導「從亞伯拉罕開始，得救稱義，與上帝和好，都是單靠信心。」（Le salut, la justification, c'est-à-dire la réconciliation avec Dieu, ne vient que de la foi. C'est le régime inauguré avec Abraham.）[52]
1943年天主教義大利文《聖經註釋本》《加拉太書》2章16節：「唯獨信靠耶穌基督」（solo per la fede di Gesù Cristo）。[53][54]
1956年天主教道明會法文《耶路撒冷聖經》《加拉太書》2章16節：「唯獨信靠耶穌基督」（seulement par la foi en Jésus Christ）。[55]
Keller, Brian R.,Believe it or not: You are forgiven through Christ! （页面存档备份，存于互联网档案馆）, p7, "The Greek verb for 'justified' means that a judge declares people 'not guilty' of all charges. They are in a constant state of being declared not guilty, 'freely by his grace.'"
Penninton, R., The Answer to All Your Questions about the book of Revelation, p117, "Justified - 'Declared not guilty' This means that we are considered not guilty in God's sight even through our sins were great."
第2068條：「眾人因信德、聖洗及遵守誡命而得救」（all men may attain salvation through faith, Baptism and the observance of the Commandments.）」
第2010條：「在聖神和愛德的推動之下，我們才能為我們自己並為他人賺得為成聖、為增加恩寵和愛德，一如為得到永生有用的恩寵。」（Moved by the Holy Spirit and by charity, we can then merit for ourselves and for others the graces needed for our sanctification, for the increase of grace and charity, and for the attainment of eternal life.）」
第2027條：「我們能為自己和為別人賺得一切有用的恩寵，為到達永生，和得到必須的世物。」（we can merit for ourselves and for others all the graces needed to attain eternal life, as well as necessary temporal goods.）」
第2036條：「訓導的權威也伸展到自然律的特殊規範，因為造物主要求遵守的這些規範，為得救是必要的。」（The authority of the Magisterium extends also to the specific precepts of the natural law, because their observance, demanded by the Creator, is necessary for salvation.）
p81, "both faith and works are necessary for justification"
p136, "Faith and works, though separate entities, must be joined together for salvation to occur."
p571, "Catholicism...holds that faith and works are required for justification"
p591, "Only when we understand that God views our faith and works within the realm of grace — a grace that seeks to please God personally not judicially — can there be any gratuity given to man or righteousness deemed to him. This is the Catholic view."
^11.011.1Stavropoulos, Christophoros,Partakers of the Divine Nature, in Eastern Orthodox Theology: A Contemporary Reader, p188, "The work of our theosis, our union with God, is not transmitted to us in some kind of mechanical fashion. Our weakened human nature will not be transformed magically. The change will happen in conjunction with our own efforts. It will be realized with the cooperation of man and God. This subjective aspect of our union with God provides the way of theosis which we must follow."
^WELS Topical Q&A:The Greek Orthodox Church, "Greek Orthodox Church teaching regarding salvation is a mixture of faith and morality."
^Hillerbrand, Hans J., The Encyclopedia of Protestantism, p1002, "As early as 1515, while lecturing on Romans, Luther came to see that the individual, because of sinfulness, could not initiate this process of justification. Furthermore—again under the influence of Augustine—Luther concluded that the whole idea offacere quod in se est was in reality (a) Pelagian heresy. By rejecting the notion that the individual has the inherent ability to initiate the process of justification, Luther moved inexorably to challenge the soteriological framework of thevia modema."
^WELS Topical Q&A,Indulgence sales in the Middle Ages, "Roman Catholic sources...acknowledge Leo X's involvement in the abuse of indulgence sales. One such source isThe Catholic Encyclopedia. ...'The immediate cause [of the Reformation] was bound up with the odious greed for money displayed by the Roman Curia, and shows how far short all efforts at reform had hitherto fallen. '"
^Book by Book: Galatians,What about Jesus?, "Paul's letter evidently accomplished its purpose. The Galatian churches joined in gathering the offering for the poor at Jerusalem. They must have expelled the Judaizers and clung to Paul's Gospel. Galatians greatly affected Martin Luther 1,500 years later. Luther called Galatians 'my own little epistle' and said that he was 'married' to this epistle. Galatians gave Luther the strength to fight against the legalism of the Church of Rome and to hold high the Gospel of pure grace in Christ. Anyone who is weak concerning the doctrine of justification and the place of the law will find real 'meat' and strength in the Letter to the Galatians."
^Thornbury, J.F.,Martin Luther’s Struggle for Peace with God,The Banner of Truth, 2008, "Luther...entered the religious life of a monk, and his primary motive in doing this was to get a handle on the raging sins that tormented his soul, and to secure a settled comfort within. He felt (as a loyal Catholic) that through obedience to the church he could firmly obtain the favour of God. He took the vows, fasted, prayed, and mortified his flesh with all the power he could muster. He even took a pilgrimage to Rome and there, to demonstrate his total dedication to the church, climbed on his knees the mediaeval staircase known as Pilate's stairs, which were said to have been the stone steps leading up to Pilate's house at Jerusalem. Martin Luther eventually emerged from his night of darkness and despair, but not in the way he had supposed."
^31.031.131.231.331.431.531.6Fitzmyer, Joseph A., Romans, A New Translation with Introduction and Commentary, pp360-362, "AlthoughAlleyn/Alleine finds no corresponding adverb in the Greek text, two of the points that Luther made in his defense of the added adverb were that it was demanded by the context and thatsola was used in the theological tradition before him."
^33.033.133.2Tholuck, August, Auslegung des Briefes Pauli an die Römer nebst fortlaufenden Auszügen aus den exegetischen Schriften der Kirchenväter und Reformatoren, p127, "Luther übersetzt:allein durch den Glauben. Die Unverständigen unter seinen katholischen Gegnern erhoben darüber ein großes Geschrei; doch sagt Gal. 2,16 dasselbe, und sogar katholische Bibelübersetzungen fügen dasallein hinzu. So in der Ausgabe Nürnberg 1488:nur durch den Glauben. Die Septuaginta fügt es öfter ein, wo es im Hebräischen nicht steht – z. B. 5. Mose 3,11; 5. Mose 6,13; 1. Sam. 10,19."
^Luther, Martin,An Open Letter on Translating （页面存档备份，存于互联网档案馆）, "So much for translating and the nature of language. However, I was not depending upon or following the nature of language when I inserted the wordsolum (alone) in Rom. 3 as the text itself, and St. Paul's meaning, urgently necessitated and demanded it. He is dealing with the main point of Christian doctrine in this passage - namely that we are justified by faith in Christ without any works of the Law. In fact, he rejects all works so completely as to say that the works of the Law, though it is God's law and word, do not aid us in justification. Using Abraham as an example, he argues that Abraham was so justified without works that even the highest work, which had been commanded by God, over and above all others, namely circumcision, did not aid him in justification. Instead, Abraham was justified without circumcision and without any works, but by faith, as he says in Chapter 4:If Abraham is justified by works, he may boast, but not before God. However, when all works are so completely rejected - which must mean faith alone justifies - whoever would speak plainly and clearly about this rejection of works would have to sayFaith alone justifies and not works. The matter itself and the nature of language necessitates it."
^McMahon, C. Matthew, Historical Theology Made Easy, pp264-265, "To summarize Trent's decisions the following may be considered... Justification by faith alone was anathematized and justification by faith plus works was instituted as official."
Buchanan, James, The Doctrine of Justification: An Outline of Its History in the Church, and Its Exposition from Scripture, with Special Reference to Recent Attacks on the Theology of the Reformation, T&T Clark, 1867, pp92-93, "Justification by grace through faith alone had some faithful witnesses in every succeeding age of the Church. It was never universally received, any more than it is at the present day; it was always opposed by the spirit of self-righteousness,—often corrupted by human inventions,—sometimes perverted and abused by Antinomian licence; but it was then, as it is now, the doctrine of many true believers, and the very 'joy and rejoicing of their hearts.' So far from its being true, that for fourteen hundred years it was lost to the Church, it was at all times the refuge of awakened sinners, and the relief of humble penitents. Divines have collected testimonies to this effect from the writings of the Fathers, and presented them in regular historical order; and these testimonies,—considered simply as evidences in proof of a fact, and not as authorities in proof of a doctrine,—are more than sufficient to decide the only question now at issue. Faber adduces quotations from sixteen of the Fathers who wrote before the middle of the fifth century, and refers to twelve more as having been adduced by Archbishop Usher, making together twenty-eight Fathers, and showing that every century down to the twelfth furnishes one or more witnesses to the truth."
WELS Topical Q&A,Church History and 'Faith Alone', "there were at least 28 Fathers of the Church who taught justification through faith alone. At least until the 1100s there was always at least one theologian teaching the doctrine in a systematic way."
^39.039.139.239.3George, Timothy, "Theology of the Reformers", p71, n. 61
^40.040.140.2Küng, Hans, Justification: The Doctrine of Karl Barth and a Catholic Reflection, Nihil Obstat & Imprimatur granted, 1957
p237, "The formulasola fide can be taken for orthodox since the 'alone' may be understood as a plausible way of making clear the statement in Romans 3.28. This much is certain — the 'alone' in the translation is not Luther's invention. Even before the Reformation there were already such translations. According to Lyonnet (Ad Rom., p. 117) the German Bible's (Nürnberg, 1483) reading of Gal. 2:16 isgerechtfertigt…nurdurch den Glauben."
p238, "Even more significant than the translations is the fact that the formula definitely belongs to Catholic tradition. Bellarmine (De iustificatione II, 25) realized this and cited the following for the Reformation formula: Origen, Hilary, Basil, Chrysostom, Augustine, Cyril of Alexandria and especially Ambrosiaster and Bernard"
p239, "Which works are excluded? The works of the Mosaic ceremonial law perhaps? No,all works are excluded, even the works of the moral law (the ten commandments and so forth)."
^Luther, Martin,An Open Letter on Translating （页面存档备份，存于互联网档案馆）, "Furthermore, I am not the only one, nor the first, to say that faith alone makes one righteous. There was Ambrose, Augustine and many others who said it before me."
^Augustine, De fide et operibus, quoted in Fitzmyer, Joseph A., Romans, A New Translation with Introduction and Commentary, p361, "licet recte dici possit ad solam fidem pertinere dei mandata, si non mortua, sed viva illa intellegatur fides, quae per dilectionem operatur"
^Ricciotti, Giuseppe, ed., La Sacra Bibbia, Torino: Società Editrice Internazionale, 2004, p1639
^Il Nuovo Testamento: La vita e l'insegnamento di N.S. Gesù Cristo, New York: Vatican City Religious Book Company, p238
^La Sainte Bible: traduite en français sous la direction de l'École biblique de Jérusalem. Les Épîtres de saint Paul aux Galates, aux Romains, Paris: Éditions du Cerf, 1956, p28
^Dios Habla Hoy: La Biblia-Versión Popular, Segunda Edición, Nuevo Testamento, p270
^Holy Bible: Good News Translation–Catholic Edition, Imprimatur granted, p1531, "For we conclude that a person is put right with God only through faith"
^Holy Bible: Good News Translation–Catholic Edition, Imprimatur granted, p1580, "Yet we know that a person is put right with God only through faith in Jesus Christ"
^63.063.1WELS Topical Q&A:Luther - Bible, "It is true that in his earlier years as a theological professor Martin Luther was critical of these books and expressed doubt as to whether they were truly apostolic (part of the inspired Scripture). He later changed his mind. At the same time he held the position that only Scripture has the authority to estabish doctrine in the church, and about this he did not change his mind."
^64.064.1The Lutheran Study Bible,Concordia Publishing House, 2009, p2132, "Despite Luther's early, harsh opinions and influence as an interpreter, the Lutheran Church has held that James is rightly part of the NT, citing its authority in the Book of Concord."
The Lutheran Study Bible,Concordia Publishing House, 2009, p2130, "When Luther describes James as 'straw,' he is referring to its mundane, moral topics and not to its truthfulness. In medieval Wittenberg, straw was appreciated for its usefulness, but it was also characterized as having low value. So in his 1522 Preface to the New Testament, Luther is making a contrast between James and other NT Epistles and is not dismissing James outright."
^Luther, Martin, Prefaces to the New Testament, quoted in Mahlke, H. P. (n.d.). BIBEL Unterrichtsmodell für den Konfirmandenunterricht: Vorbereitungshilfen und Kopiervorlagen. Erarbeitet im Auftrag und unter Mitwirkung der Kommission für Kirchliche Unterweisung der Selbständigen Evangelisch-Lutherischen Kirche, p85, "Summa, St. Johannis Evangelium und seine erste Epistel, St. Pauli Episteln, sonderlich die zu den Römern, Galatern, Ephesern, und St.Peters erste Epistel, das sind die Bücher, die dir Christum zeigen, und alles lehren, das dir zu wissen noth und selig ist, ob du schon kein ander Buch noch Lehre nimmer sehest noch hörest. Darum ist St.Jakobs Epistel eine recht stroherne Epistel gegen sie, denn sie doch keine evangelische Art an ihr hat."
^The Lutheran Study Bible,Concordia Publishing House, 2009, p2131, "Despite his strong opinion and suggestion that the Lord's brother James may not have written the Book, Luther retains it as a NT Epistle. He even cites it as authoritative teaching from God."
^Meier, Edward P.,The Nature of True Faith: An Exegesis of James 2 （页面存档备份，存于互联网档案馆）, "[W]orks proved that his faith was active. But can the objector show faith without works? James knew what Matthew had said in the seventh chapter, 'Ye shall know them by their fruits.'"
^Meier, Edward P.,The Nature of True Faith: An Exegesis of James 2 （页面存档备份，存于互联网档案馆）, "James here also shoots down the false doctrine of work-righteousness. The only way to be free of sin is to keep the law perfectly and in its entirety. If we offend it in the slightest, tiniest little way, we are guilty of all."
^WELS Q&A -Doctrine - Law/Gospel "Paul is writing to people who said that faith in Jesus alone does not save a person, but one has to also obey God's law in order to be justified (Gal 3:3, 5:4). To counter the false idea that what we do in keeping the law must be added to faith in what Christ did for us. Paul often emphasizes in his letters (esp. Galatians, Romans, Colossians) that we are saved by grace through faith alone. James is writing to people who felt that believing in Jesus saved a person, but that having faith did not mean that a person necessarily would keep God's commandments out of love for God (James 2:14, 17). To show that faith is not really faith unless it leads a person to thank God for salvation in a life of glad and willing obedience to God's holy will. James emphasized that a faith which did not show that it was living faith was really not faith at all."
^WELS Topical Q&A:Justification/Salvation (21), "James says that Abraham's action (the obedient sacrifice of Isaac, Genesis 22:9,12) demonstrated his faith. God had declared Abraham righteous (justified him) by faith when Abraham believed his promises: "Abraham believed God, and it was credited to him as righteousness" (Genesis 15:5). That saying (Genesis 15:5) was "fulfilled" (James 2:23) at the time of Isaac's sacrifice (Genesis 22) when God said , "Now I know that you fear God" (Genesis 22:12)."
^Justification （页面存档备份，存于互联网档案馆）,This We Believe, Wisconsin Evangelical Lutheran Synod, "We believe that God has justified all sinners, that is, he has declared them righteous for the sake of Christ. This is the central message of Scripture upon which the very existence of the church depends. It is a message relevant to people of all times and places, of all races and social levels, for 'the result of one trespass was condemnation for all men'（Romans 5:18）. All need forgiveness of sins before God, and Scripture proclaims that all have been justified, for 'the result of one act of righteousness was justification that brings life for all men'（Romans 5:18）...We believe that individuals receive this free gift of forgiveness not on the basis of their own works, but only through faith（Ephesians 2:8,9）."
^Wriedt, Markus. "Luther's Theology," inThe Cambridge Companion to Luther. New York: Cambridge University Press, 2003, 88–94.
^WELS Topical Q&A:Lutherans and Presbyterians, "Historically, Presbyterians believed that it is impossible for a believer to fall from the faith. Confessional Lutherans believe that it is possible for believers to fall from faith. See 1 Corinthians 10:12."
^WELS Topical Q&A:Does the Bible speak of losing faith?, "Some Bible verses that speak of losing faith are: Luke 8:13; 1 Corinthians 10:12; Galatians 5:4; 1 Timothy 1:19-20; and, 2 Peter 3:17. The Greek of Hebrews 6:4-6 can be translated to describe a person who has committed the sin against the Holy Spirit (Matthew 12:31-32) or a person who has fallen from faith but can still be brought back to faith. ...it is obvious from that section of Scripture—and elsewhere—that "once saved, always saved" has no scriptural basis."
