He expected religion to take account of practical life, he wanted it to appeal to reason and not be in conflict with morality. He believed it was his right and duty to point out the defects of his own religion, but to desist from doing so with other's faith. He refused to abuse a man for his fanatical deeds for he tried to see them from the other person's point of view. He believed Jesus expressed the will and spirit of God but could not accept Jesus as the only incarnate son of God. But neither could he accept the Vedas as the inspired word of God, for if they were inspired why not also the Bible and the Koran?
He believed all great religions were fundamentally equal and that there should be innate respect for them, not just mutual tolerance. He felt a person wanting to convert should try to be a good follower of his own faith rather than seek goodness in change of faith. His early impressions of Christianity were unfortunate which underwent a change when he discovered the New Testament and the Sermon on the Mount, whose ideal of renunciation appealed to him greatly.
He thought Parliament of Religions or International Fellowship of Religions could be based only on equality of status, a common platform. An attitude of patronising tolerance was false to the spirit of international fellowship. He believed that all religions were more or less true, but had errors because they came to us though imperfect human instrumentality.
Religious symbols could not be made into a fetish to prove the superiority of one religion over another.
There Is Unity to the Bible
In a multi-religious secular polity like that of India, Gandhi's ideas on religion and attitude toward other religions could serve as a secular blueprint to ponder over and implement. Forthcoming MSM Gandhi on religion, faith and conversion-secular blueprint relevant today. James sqq. Methodism affirms the doctrine of justification by faith, but in Wesleyan-Arminian theology, justification refers to "pardon, the forgiveness of sins", rather than "being made actually just and righteous", which Methodists believe is accomplished through sanctification.
It is incumbent on all that are justified to be zealous of good works," says Wesley, "And these are so necessary that if a man willingly neglects them, he cannot reasonably expect that he shall ever be sanctified. Wesley understood faith as a necessity for salvation, even calling it "the sole condition" of salvation, in the sense that it led to justification, the beginning point of salvation. At the same time, "as glorious and honorable as [faith] is, it is not the end of the commandment. God hath given this honor to love alone. Faith is "an unspeakable blessing" because "it leads to that end, the establishing anew the law of love in our hearts".
This end, the law of love ruling in our hearts, is the fullest expression of salvation; it is Christian perfection. Methodist soteriology emphasizes the importance of the pursuit of holiness in salvation. Jones in United Methodist Doctrine writes that in Methodist theology:. Faith is necessary to salvation unconditionally. Good works are necessary only conditionally, that is if there is time and opportunity.
The thief on the cross in Luke —43 is Wesley's example of this. He believed in Christ and was told, "Truly I tell you, today you will be with me in Paradise. The man was dying and lacked time; his movements were confined and he lacked opportunity. In his case, faith alone was necessary. However, for the vast majority of human beings good works are necessary for continuance in faith because those persons have both the time and opportunity for them.
Bishop Jones concludes that "United Methodist doctrine thus understands true, saving faith to be the kind that, give time and opportunity, will result in good works. Any supposed faith that does not in fact lead to such behaviors is not genuine, saving faith. Richard P. Bucher contrasts this position with the Lutheran one, discussing an analogy put forth by the founder of the Methodist Church, John Wesley :.
Whereas in Lutheran theology the central doctrine and focus of all our worship and life is justification by grace through faith, for Methodists the central focus has always been holy living and the striving for perfection.
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Wesley gave the analogy of a house. He said repentance is the porch. Faith is the door. But holy living is the house itself. Holy living is true religion. To get into the house you first have to get on the porch repentance and then you have to go through the door faith. But the house itself—one's relationship with God—is holiness, holy living. We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by faith, and not for our own works or deservings. Wherefore that we are justified by faith only is a most wholesome doctrine, and very full of comfort; as more largely is expressed in the Homily of Justification.
Our churches by common consent This faith God imputes for righteousness in His sight. Justification is God's gracious and full acquittal upon principles of His righteousness of all sinners who repent and believe in Christ. Justification brings the believer unto a relationship of peace and favor with God. That those which have union with Christ, are justified from all their sins, past, present, and to come, by the blood of Christ; which justification we conceive to be a gracious and free acquittance of a guilty, sinful creature, from all sin by God, through the satisfaction that Christ hath made by his death; and this applied in the manifestation of it through faith.
It is a typical Anabaptist confession of faith. This confession uses a variety of expressions for salvation. For example, salvation is often expressed as "justification by faith". The justification that is "reckoned" to us as salvation Rom. A covenant is a binding agreement between two parties. God offers the relationship. The just, or righteous, person has received the offer, lives according to the covenant, and trusts in God's faithfulness.see
The Articles of Faith
Justification by faith and faithful obedience to the covenant relationship are inseparable Heb. We believe that our blessedness lies in the forgiveness of our sins because of Jesus Christ, and that in it our righteousness before God is contained, as David and Paul teach us when they declare that man blessed to whom God grants righteousness apart from works. And the same apostle says that we are justified "freely" or "by grace" through redemption in Jesus Christ. And therefore we cling to this foundation, which is firm forever, giving all glory to God, humbling ourselves, and recognizing ourselves as we are; not claiming a thing for ourselves or our merits and leaning and resting on the sole obedience of Christ crucified, which is ours when we believe in him.
That is enough to cover all our sins and to make us confident, freeing the conscience from the fear, dread, and terror of God's approach, without doing what our first father, Adam, did, who trembled as he tried to cover himself with fig leaves. In fact, if we had to appear before God relying—no matter how little—on ourselves or some other creature, then, alas, we would be swallowed up.
Therefore everyone must say with David: "Lord, do not enter into judgment with your servants, for before you no living person shall be justified. Question 86 : Since then we are delivered from our misery, merely of grace, through Christ, without any merit of ours, why must we still do good works?
Answer : Because Christ, having redeemed and delivered us by his blood, also renews us by his Holy Spirit, after his own image; that so we may testify, by the whole of our conduct, our gratitude to God for his blessings, and that he may be praised by us; also, that every one may be assured in himself of his faith, by the fruits thereof; and that, by our godly conversation others may be gained to Christ.
Question 87 : Cannot they then be saved, who, continuing in their wicked and ungrateful lives, are not converted to God? Answer : By no means; for the holy scripture declares that no unchaste person, idolater, adulterer, thief, covetous man, drunkard, slanderer, robber, or any such like, shall inherit the kingdom of God.
Those whom God effectually calls, He also freely justifies; not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for any thing wrought in them, or done by them, but for Christ's sake alone; nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing the obedience and satisfaction of Christ unto them, they receiving and resting on Him and His righteousness by faith; which faith they have not of themselves, it is the gift of God.
The following statements from confessions of faiths of the Wesleyan-Arminian tradition reflect Methodist theology on salvation :. We are accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ, by faith, and not for our own works or deservings. Wherefore, that we are justified by faith, only, is a most wholesome doctrine, and very full of comfort. We believe good works are the necessary fruits of faith and follow regeneration but they do not have the virtue to remove our sins or to avert divine judgment.
We believe good works, pleasing and acceptable to God in Christ, spring from a true and living faith, for through and by them faith is made evident. The justification of the sinner solely by the grace of God through faith in Christ crucified and risen from the dead. We believe in The New Testament makes it clear that the gift of salvation is received through faith.
By faith, which is also the gift of God, we repent of our sins and freely adhere to the gospel, the good news of God's saving work for us in Christ. By our response of faith to Christ, we enter into the blessings promised by the gospel. Faith is not merely intellectual assent but an act of the whole persons involving the mind, the will, and the affections, issuing in a changed life. We understand that what we here affirm is in agreement with what the Reformation traditions have meant by justification by faith alone sola fide.
We confess together that sinners are justified by faith in the saving action of God in Christ. By the action of the Holy Spirit in Baptism, they are granted the gift of salvation, which lays the basis for the whole Christian life. They place their trust in God's gracious promise by justifying faith, which includes hope in God and love for him.
But whatever in the justified precedes or follows the free gift of faith is neither the basis of justification nor merits it. In the preamble  , it is suggested that much of the debate on sola fide has been based on condemnations of caricatured positions not actually held: "The teaching of the Lutheran Churches presented in the Declaration does not fall under the condemnations from the Council of Trent.
The condemnations in the Lutheran Confessions do not apply to the teaching of the Roman Catholic Church presented in this Declaration. Regarding the way in which salvation is appropriated by the believers, Lutherans, by teaching that justification and salvation are by grace alone through faith sola gratia, sola fide , stress the absolute priority of divine grace in salvation.
When they speak about saving faith they do not think of the dead faith which even the demons have cf. James , but the faith which Abraham showed and which was reckoned to him as righteousness cf. The Orthodox also affirm the absolute priority of divine grace. They underline that it is God's grace which enables our human will to conform to the divine will cf.
Phil in the steps of Jesus praying, "not as I will but as You will" Matthew , so that we may work out our salvation in fear and trembling cf. This is what the Orthodox mean by "synergy" working together of divine grace and the human will of the believer in the appropriation of the divine life in Christ. The understanding of synergy in salvation is helped by the fact that the human will in the one person of Christ was not abolished when the human nature was united in Him with the divine nature, according to the Christological decisions of the Ecumenical Councils.
While Lutherans do not use the concept of synergy, they recognize the personal responsibility of the human being in the acceptance or refusal of divine grace through faith, and in the growth of faith and obedience to God. Lutherans and Orthodox both understand good works as the fruits and manifestations of the believer's faith and not as a means of salvation. From Wikipedia, the free encyclopedia. For other uses, see Justification theology. This article has multiple issues. Please help improve it or discuss these issues on the talk page.
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The New Perspective on Paul. Grand Rapids: Eerdmans Publishing Co. Retrieved 14 August No man between Paul and Luther so emphasized justification by faith alone. New York: Cambridge University Press, , 88— Bouman, ibid. John notes belief in the name of Christ, and Mark notes belief in the gospel. Louis: Concordia Publishing House, Louis: Concordia Publishing House, , p. 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 Louis: Concordia Publishing House, , — The Righteousness of Faith Before God , "We believe, teach, and confess that, although the contrition that precedes, and the good works that follow, do not belong to the article of justification before God, yet one is not to imagine a faith of such a kind as can exist and abide with, and alongside of, a wicked intention to sin and to act against the conscience.
But after man has been justified by faith, then a true living faith worketh by love, Gal.
Whoever, therefore, trusts that by works he merits grace, despises the merit and grace of Christ, and seeks a way to God without Christ, by human strength, although Christ has said of Himself: I am the Way, the Truth, and the Life. John This doctrine concerning faith is everywhere treated by Paul, Eph. And lest any one should craftily say that a new interpretation of Paul has been devised by us, this entire matter is supported by the testimonies of the Fathers.
For Augustine, in many volumes, defends grace and the righteousness of faith, over against the merits of works. He believed Jesus expressed the will and spirit of God but could not accept Jesus as the only incarnate son of God. But neither could he accept the Vedas as the inspired word of God, for if they were inspired why not also the Bible and the Koran? He believed all great religions were fundamentally equal and that there should be innate respect for them, not just mutual tolerance. He felt a person wanting to convert should try to be a good follower of his own faith rather than seek goodness in change of faith.
His early impressions of Christianity were unfortunate which underwent a change when he discovered the New Testament and the Sermon on the Mount, whose ideal of renunciation appealed to him greatly. He thought Parliament of Religions or International Fellowship of Religions could be based only on equality of status, a common platform. An attitude of patronising tolerance was false to the spirit of international fellowship.
He believed that all religions were more or less true, but had errors because they came to us though imperfect human instrumentality. Religious symbols could not be made into a fetish to prove the superiority of one religion over another. In a multi-religious secular polity like that of India, Gandhi's ideas on religion and attitude toward other religions could serve as a secular blueprint to ponder over and implement.
It has been my experience that I am always true from my point of view, but am often wrong from the point of view of my honest critics. I know that we are both right from our respective points of view. And this knowledge saves me from attributing motives to my opponents or critics. The seven blind men who gave seven different descriptions of the elephant were all right from their respective points of view, and wrong from the point of view of one another, and right and wrong from the point of view of the man who knew the elephant.
I very much like this doctrine of the manyness of reality. It is this doctrine that has taught me to judge a Mussalman from his own standpoint and a Christian from his. Formerly I used to resent the ignorance of my opponents. Today I can love them because I am gifted with the eye to see myself as others see them and vice-versa. Religion of course is a matter of faith and we often tend to believe it is independent of reason or rational enquiry.
Emotional defence and biased probing both reflect the lack of honesty in motives when religion becomes an object of study. We have ample display of both in most debates on religious issues when people of different faiths interact. For, when such debaters discuss, or even attempt to study each other, they are easily piqued or irked by the other's viewpoint.
Then there cannot possibly be a reasoned debate. This is understandable because although religion can be debated, the hallmark of a genuine debate is objectivity and mutual respect, and religion as faith in general finds itself unable to encourage this in its debaters.
But it is doubly unfortunate as well, for we must believe, firstly, in the worth of a reasoned enquiry in all aspects of human endeavour; and secondly, such an enquiry need not reduce the realistic vigour of faith. In fact, it must underscore our belief that no reasoned debate can hurt the legitimate interests of any worthwhile enterprise. Such an enquiry must only strengthen our worthwhile beliefs, help weed out the decrepit, and help us identify them inothers as well.
Therefore, then, there is reason to believe that even on religious matters, a reasoned debate is possible. Although no last word can be said on this matter, it may help to recapitulate Gandhi's views on one's own religion as well as religion in general, on the proper attitude when one studies another's religion, his opinion on missionary work, proselytization, and Christianity.
Gandhi of course was born a Hindu but his interpretation of Hinduism was his own. While keeping firm roots in ancient Hinduism, he welcomed contact with other religions, especially the Christian doctrines. In this he had no doubt that he would not do any injustice to Hinduism or depart from its essential teachings, for his belief remained that Hinduism could assimilate and synthesize whatever new elements it came up against. My respectful study of other's religion has not abated my reverence for, or my faith in, the Hindu scriptures.
They have indeed left their deep mark upon my understanding of the Hindu scriptures. It does not supercede them. It harmonizes them and gives them reality. But it is both my right and duty to point out the defects in Hinduism in order to purify it and keep it pure.
But when non-Hindu critics set about criticising Hinduism and cataloguing its faults they only blazon their own ignorance of Hinduism and their incapacity to regard it from the Hindu viewpoint. It distorts their vision and vitiates their viewpoint. I cannot let a scriptural text supercede my reason. Whilst I believe that the principal booksare inspired, they suffer from a process of double distillation … Mathew may give one version of one text, and John may give another.
I cannot surrender my reason …. It is that broad faith that sustains me. It is a somewhat embarrassing position I know - but to others, not to me.
Sola fide - Wikipedia
Joy comes not out of infliction of pain on others but out of pain voluntarily borne by oneself. If God could have sons, all of us were His sons. My reason was not ready to believe literally that Jesus by his death and by his blood redeemed the sins of the World.
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