^Marsh, James H. (编).The Canadian Encyclopedia. McClelland & Stewart Inc. 1999: 1920 [2022-05-02].ISBN 0771020996. （原始内容存档于2022-06-10）.Protestantim is the religious tradition of Western CHRISTIANITY that rejects the authority of the pope of Rome...The rejection of Roman Catholic teaching and practice quickly became focused on rejection of the authority of the pope, often referred to as the "Anti-Christ" by Protestants.
Faith and Works, "The Bible teaches good works are a result of justification, not a cause. ...No Protestants that I am aware of say works don't matter. They do say that works do not have a role in obtaining forgiveness."
Ephesians 2:8-9, "The Roman Catholic church teaches that sinners are saved by a mixture of good works and faith in Jesus. ...Ephesians 2:8-9 teaches just the opposite. The word 'save' pictures God rescuing us from a situation in which we could do nothing to escape. The word 'grace' means an undeserved gift. So when Paul says that we are saved by grace, he is emphasizing that we could do nothing on our own, but our rescue is an undeserved gift that God gives us. He underscores this truth by saying 'this is not from yourselves' indicating that we contributed nothing to this 'salvation by grace.' To make the point even more emphatic he adds 'it is a gift of God' indicating God is the one who did it all. Then he adds a negative again 'not by works' to make sure we understand that it was not any effort on our part that brought this about. As a climax he adds 'so that no one can boast' - a final, clear statement that no one can stand before God and say, 'I helped with at least 1% of my salvation.' "
Use of the Word "Only", "By faith alone means we are saved by faith, not by works. There are many passages that use these exact words, for example, in Romans 3, Galatians 3, and Ephesians 2. The words 'not by works' exclude works from being joined to faith. By faith alone is just another way of saying by faith, not works. A person who is saved by faith will do good works, but these works are a result of forgiveness not a cause of forgivness."
Inaccurate teachings on Catholic salvation theology, "sins are entirely forgiven because of what Christ did for you, not by a combination of what Christ did and what you do. You do not join with Christ in producing your forgiveness. That is done by Christ alone. You only receive what he has done, and you receive it by faith."
^Luther, Martin (1537), Smalcald Articles,Article I, "First and Chief Article: 1 That Jesus Christ, our God and Lord, died for our sins, and was raised again for our justification, Rom. 4:25. 2 And He alone is the Lamb of God which taketh away the sins of the world, John 1:29; and God has laid upon Him the iniquities of us all, Is. 53:6. 3 Likewise: All have sinned and are justified without merit [ freely, and without their own works or merits] by His grace, through the redemption that is in Christ Jesus, in His blood, Rom. 3:23f 4 Now, since it is necessary to believe this, and it cannot be otherwise acquired or apprehended by any work, law, or merit, it is clear and certain that this faith alone justifies us as St. Paul says, Rom. 3:28: For we conclude that a man is justified by faith, without the deeds of the Law. Likewise 3:26: That He might be just, and the Justifier of him which believeth in Christ. 5 Of this article nothing can be yielded or surrendered [nor can anything be granted or permitted contrary to the same], even though heaven and earth, and whatever will not abide, should sink to ruin."
^Holmes, D.L.,A Brief History of the Episcopal Church, pp2-3, "Called 'justification by grace through faith,' this central teaching of Protestantism is articulated in such hymns as 'A Mighty Fortress is Our God,' 'Ah, Holy Jesus,' and 'Just as I Am.'"
^15.015.1WELS Topical Q&A:Sola Scriptura, "many passages...state sola scriptura, such as Revelation 22:18-19. If we cannot add anything to the words of Scripture and we cannot take anything away from them, that is Scripture alone."
Responses to previous questions, "The Catholic church damns the teaching of the Lutheran church because we do not accept the authority of the pope to make man-made laws that contradict the Bible. ... There is no biblical or historical evidence for the claims of the Roman Catholic church that Peter was the first pope. In fact there is no evidence that there even was a pope in the first century. Even Catholic historians recognize this as a historical fact. ... We honor Peter and in fact some of our churches are named after him, but he was not the first pope, nor was he Roman Catholic. If you read his first letter, you will see that he did not teach a Roman hierarchy, but that all Christians are royal priests. The same keys given to Peter in Matthew 16 are given to the whole church of believers in Matthew 18."
Peter the first pope?, "While the Roman Catholic Church might like to use Matthew 16:18 to support their belief that Peter was the first pope, those words say nothing of the sort. We actually find a play on words in Matthew 16:18. Peter's name in Greek ispetros. It is a masculine noun. When Jesus said he was going to build his church 'on this rock', the word translated 'rock' ispetra, a feminine noun.Petros refers to a rock, whilepetra has in mind a rocky cliff or ledge. The Greek makes it clear that Jesus spoke of building his church not on a person, but on a rock-solid confession of him as the Son of God and the promised Savior."
^Mandryk, J., Wall, M., 《萬國代禱手冊》，頁383，「(U)naffiliated Christians 無連屬基督徒：指自稱是基督徒，卻不附屬於任何正規的教會或宗派的人」
^Anckar, Carsten (2022),Religion and Democracy: A Worldwide Comparison, p103, "Wide definition of Protestantism...includes Protestants, Marginal Christians, Anglicans, Christian Independents, and unaffiliated Christians"
^Christian Traditions. Pew Research Center. 2011 [2016-08-05]. （原始内容存档于2017-07-20）.Independent Christians include denominations in sub-Saharan Africa that identify as independent from historically Protestant denominations, churches in China that are not affiliated with official religious associations and nondenominational churches in the United States.
^Richardson, A., Bowde, J. [ed.],A New Dictionary of Christian Theology, p545
^Löffler, Klemens,Pope Leo X （页面存档备份，存于互联网档案馆）, inThe Catholic Encyclopedia (天主教百科全書), New York: Robert Appleton Company, 1910, "The immediate cause 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...(The pope) gave himself up unrestrainedly to his pleasures and failed to grasp fully the duties of his high office."
^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 the viamodema."
^Indulgence sales in the Middle Ages. Wisconsin Evangelical Lutheran Synod. [3 May 2022]. （原始内容存档于2018-10-19）（英语）.Roman Catholic sources...acknowledge Leo X’s involvement in the abuse of indulgence sales. One such source isThe Catholic Encyclopedia. It has the designations ofnihil obstat andimprimatur, indicating that the Roman Catholic Church has reviewed the contents and declared the work to be free from doctrinal or moral errors.
^What About Jesus? Book by Book: Galatians. Wisconsin Evangelical Lutheran Synod. [3 May 2022]. （原始内容存档于2022-06-10）（英语）.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.
^Lossky, Vladimir,Tradition and Traditions, inEastern Orthodox Theology: A Contemporary Reader (Daniel B. Clendenin, ed.), Grand Rapids: Baker Book House, 1995, p128, "An advance is made toward a purer notion of tradition if this term is used to designate solely the oral transmission of faith. The separation between tradition and Scripture still subsists, but instead of isolating two sources of revelation, one opposes two modes of transmitting it: oral preaching and writing. It is then necessary to put in one category the preaching of the apostles and of the successors, as well as all preaching of faith performed by a living teaching authority, and in another category the Holy Scripture and all other written expressions of the revealed truth (these latter differing in the degree of authority recognized by the church). This approach affirms the primacy of tradition over Scripture, since the oral transmission of the apostles' preaching preceded its recording in written form in the canon of the New Testament. It might even be said that the church could dispense with the Scriptures, but she could not exist without tradition", quoted in WELS Topical Q&A:Russian Orthodox Church
^《天主教教理》（1992）第82條：「兩者都該以同等的熱忱和敬意去接受和尊重（Both Scripture and Tradition must be accepted and honored with equal sentiments of devotion and reverence.）」
^Baptist Confession of Faith（1689）, Chapters 19-20, "The same law that was first written in the heart of man continued to be a perfect rule of righteousness after the fall, and was delivered by God upon Mount Sinai, in ten commandments, and written in two tables, the four first containing our duty towards God, and the other six, our duty to man....The covenant of works being broken by sin, and made unprofitable unto life, God was pleased to give forth the promise of Christ, the seed of the woman, as the means of calling the elect, and begetting in them faith and repentance; in this promise the gospel, as to the substance of it, was revealed...This promise of Christ, and salvation by him, is revealed only by the Word of God"
^Westminster Confession of Faith (1647), Chapter VII., Articles 5-6
^Dayton, D.W.,Law and Gospel in the Wesleyan Tradition, inGrace Theological Journal (Vol 12.2), 1991, pp233, 235
^The Formula of Concord: Solid Declaration（1577）, V. Law and Gospel,par. 20 （页面存档备份，存于互联网档案馆）,"[T]he Gospel is properly a doctrine which teaches what man should believe, that he may obtain forgiveness of sins with God, namely, that the Son of God, our Lord Christ, has taken upon Himself and borne the curse of the Law, has expiated and paid for all our sins, through whom alone we again enter into favor with God, obtain forgiveness of sins by faith, are delivered from death and all the punishments of sins, and eternally saved. For everything that comforts, that offers the favor and grace of God to transgressors of the Law, is, and is properly called, the Gospel, a good and joyful message that God will not punish sins, but forgive them for Christ's sake."
^Keller, Brian.Believe it or not: You are forgiven through Christ!(PDF). 2013 [2022-05-06]. （原始内容(PDF)存档于2022-05-16）（英语）.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.'
^Keller, Brian.Believe it or not: You are forgiven through Christ!(PDF). 2013 [2023-08-30]. （原始内容存档(PDF)于2022-05-16）（英语）.When the Holy Spirit works faith in an individual’s heart, that person is a believer who receives the forgiveness of sins and also receives the benefits and blessings Jesus won for all on the cross. Only believers receive eternal life.
^Stavropoulos, Christophoros,Partakers of the Divine Nature, inEastern Orthodox Theology: A Contemporary Reader, 頁188, "The work of our theosis, our union with God, is not transmitted to us in some 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 provides the way of theosis which we must follow."
^《天主教教理》（1992） 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.）
^WELS Topical Q&A:Salvation By Works Questioned, "The Catechism of the Catholic Church is clear in stating that we merit salvation in part by our works. Read paragraphs 1987 through 2029, note especially 2001, 2002, 2009, 2010, 2019, 2027."
^Eppehimer, Trevor,Protestantism, New York: Marshall Cavendish Benchmark, 2007,p64 （页面存档备份，存于互联网档案馆）"
^WELS Topical Q&A:Celebrating Lent （页面存档备份，存于互联网档案馆）, "In Old Testament times God spelled out the weekly day of worship (Saturday, the Sabbath) and the three major annual festivals (Passover, Pentecost, Tabernacles). As New Testament Christians we are free from the ceremonial laws that commanded observance of those days and festivals (Galatians 4:9-11; Colossians 2:16-17)."
^Winkler, Heinrich A. (2012),Geschichte des Westens. Von den Anfängen in der Antike bis zum 20. Jahrhundert, Third, Revised Edition, Munich (Germany), p. 233
^Clifton E. Olmstead (1960),History of Religion in the United States, Prentice-Hall, Englewood Cliffs, N.J., pp. 69–80, 88–89, 114–117, 186–188
^M. Schmidt,Kongregationalismus, inDie Religion in Geschichte und Gegenwart, 3. Auflage, Band III (1959), Tübingen (Germany), col. 1770
Cook，Martin L. (1991).The Open Circle: Confessional Method in Theology. Minneapolis，Minn.: Fortress Press. xiv，130 p. N.B.: Discusses the place of Confessions of Faith in Protestant theology，especially in Lutheranism.ISBN 978-0-8006-2482-8
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