Sola Fide

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Are you familiar with this song?
Gotta have faith, The faith, the

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faith.
Oh, I gotta have faith.

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Is it?
Is this?

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Is this George Michael or
something maybe?

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I don't know who I don't.
I don't know.

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Probably.
I hope it's not George Michael.

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I don't, I don't know.
But that's yeah, it's not like

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the 80s.
Probably late 80s.

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Yeah, yeah.
Yeah, I feel like, well, we

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don't have to get into it.
We don't, we don't, not, not the

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time or place.
My only reason I would even

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think that would be from some
episode of The Office somewhere.

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I'm trying to like land it, but
it's like, I don't know.

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Yeah.
Yeah, you know, Yeah.

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So I don't know, I, I don't know
about the episodes of The

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Office.
Yeah, I'll have to.

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I'll have to.
I'll have to look this up.

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Now you've got me all
distracted, but not, not what

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we're talking about today.
We're talking about we got to

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have another sola.
Yeah, we're talking about got to

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happen.
Yeah.

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So October, kind of the middle
of October for us, heading into

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looking at Reformation Day, I
was scheduling a doctor's

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appointment with your favorite
type of doctor, a chiropractor,

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and it happened to be on All
Hallows Eve.

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And I was like, oh, right,
Reformation Day for all of us

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good Protestants and the person
behind it is like, and for us

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Catholics, it's all it's All
Saints days Eve.

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I know, kind of bad.
That is so funny.

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Yeah, well, there you go.
Now you got This is a great

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icebreaker for your Catholic
friends.

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Just start talking about the
Solas.

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Yeah, that's.
Right, that's right.

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So sola fide.
So we've talked about Sola

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Scriptura, OK, Sola Karadia.
Now we're on Solafide and we're

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doing them in probably the best
order, of course, the order that

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I think that they should be in,
which is is by definition the

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best, right?
But you know, it is through

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faith that we are saved.
It's not by works and faith is

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this active trust.
There's this great guy that I

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listen to every now and then and
he gives us Greg Cocol.

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We should have little, you know,
places.

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We should have a little Greg
Cocol button.

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But he talks about, you know,
the kind of trying to make the

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distinction between active trust
and just a intellectual scent.

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He's like, you know, you could
look at a plane and have

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intellectual scent that it's
going to get from point A to

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point B.
You step on the plane here.

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Here's a good one too.
Everyone's like, I know exercise

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is good.
I know I'll live longer and who

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no one likes to exercise.
It's like, but everyone would

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say, oh, of course that's good.
That'll reduce my risk for all

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these different diseases.
But no one likes to do that.

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That's right.
Yeah, yeah.

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And but when you start doing it,
that's right, You're putting

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active trust in there.
You're going you're yeah, it's

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more than that, that ascent.
And if we're I'm trying to get

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get my bearings here.
So scripture alone, that's the

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formal cause.
That's like underneath

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everything, the material cause,
justification by faith alone.

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That's like at the heart of the
Reformation.

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And then being through faith,
that would be the instrumental

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cause because that's the
instrument by which it happens.

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If you're thinking of all these
old timey categories, how I

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thought in.
Old timey?

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Yeah.
Aristotle Really. 400 BC, Yeah.

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Cool.
But the way, the way they would

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think about that, that is
important because that's

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different than the instrumental
cause of the Catholic Church.

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Yeah, yeah, yeah.
No, that is good.

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So really, and as you say, the
the declaration of righteousness

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versus being made righteous over
time.

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And that's a huge distinction
between Protestants and

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Catholics.
No, it's it's it's really good.

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And I was listening to this
lecture by RC Sprole way, way

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back when and he talked about in
the Protestant faith, we talked

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about imputation a lot that
we're credited righteousness is

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transferred in the Catholic
faith.

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They talked a lot about an
infusion of righteousness that

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happens at baptism.
And so really once that is

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infused your instrumental cause
Israeli baptism plus penance to

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to keep you in that versus this
is like.

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Fusion can kind of drain out as
you move away from Christ and

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stuff.
So you get it and you just going

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to work to keep it there and
then in the president faith it

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is just credited to us on on,
you know, through through.

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Credit reckoned to us.
It's reckoned.

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I love it.
Yeah.

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That, that that's good.
So that, you know, to get

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context of, of where it goes
such in a different way than the

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Catholic Church.
There.

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There you go.
And where, where do we find

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things like this?
We're making this up.

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Probably.
Probably nowhere would say stuff

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like this.
Yeah.

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So Hebrews 11/6 says without
faith is impossible to please

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God.
Romans 432 says by faith we

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believe that he who has promised
is able to perform that which he

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promises.
That, that, that's great.

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You look through Isaiah, we see,
you know, that God's going to

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fulfill his purposes.
But if we don't believe, then

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we're not, we will not be
established.

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And then we, we talked about
Romans a lot.

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We'll probably continue to do
so.

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It's so, so foundational.
Romans 328 talked about faith

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having no merit before God, that
we're justified by faith

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strictly without the works of
the law.

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Like Paul goes a great length to
say it's by faith alone, not

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works for do works.
Then you deserve something.

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You don't deserve this at all.
And you said you have faith

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there has no merit, but did you
mean works has no merit?

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Yes, Oh yes.
Yes, Yeah, yeah, yeah, yeah,

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yeah.
Yeah, well and and faith well

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works have no merit.
I mean, I yeah, faith, you're

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not meriting anything through
your faith.

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Right.
It's, yeah, We have faith in the

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one who merits for us.
Is that what you're saying?

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Yeah, Yeah.
Yeah, that your faith is not

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because I work so hard,
essentially.

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Ephesians 28 through 10, we've
talked about it a lot.

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I could get 8 and 9.
I don't think I could quote 10

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it says, but you know, basically
says we're not saved through our

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good works.
We're saved by grace through

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faith.
That faith isn't even our own.

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It's a gift and it's not of
works so that no one may boast.

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And it's So what, you know,
verse 10 would say, so that we

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can walk through good works that
God has foreordained.

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The good works don't save us,
but they're evidence of that

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faith that we have there.
Yeah, I like even just the order

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that Paul lays it out, it makes
it easy to follow, right.

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Galatians 220 would say that we
live by faith in the Son of God

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who loved us and gave himself
for us.

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That that's you live in in
reality this, that that produces

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this work.
And so you hear the reformers,

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your Puritans, you hear, you
know, all these people just

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make, make so much of this great
marvelous exchange that that

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through faith in Christ, like
you said, he merited this on our

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our behalf.
And so we can talk even more not

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just about imputation, but
there's this double imputation.

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It kind of goes, there's two
different ways this this goes,

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right?
Yeah, because we got his.

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We're clothed in his
righteousness.

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But when he was on the cross, He
was clothed in our sinfulness.

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Yeah, that's a great, great
reality because you can, you

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know, have your sin removed.
I mean, that's good.

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You're not condemned, but what's
that get you?

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But being righteous, man, that's
a whole different ball game

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having both sides of that.
Coin it's something pretty

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unfathomable to think that we
will stand before God.

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You know, Jude would say he's
will make us to stand before him

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boldly because of, you know, the
righteousness of his son at the

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end of Jude.
And it's really unfathomable to

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think that we we we'll have
imputed to our account.

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God will see us as just as
righteous as he is.

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It's it's pretty mind blowing.
And you take, you know, a lot of

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the you know, Romans talks about
it a lot, but we, you know, your

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favorite verse is your favorite
book Galatians as well.

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Yeah, probably.
Yeah, talk talk's a lot about

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works versus faith, right as
well.

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There's a lot devoted in the New
Testament about this.

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And so we, we talk about this
marvelous exchange and really in

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modern, you know, academia
scholarship, what we're talking

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about, we would, we would give
the term penal substitution.

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You know, so we are, it's like
a, you know, the justice, the

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penal cult type of thing.
And that, you know, like you're

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talking about that double
imputation, you know, has come

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under fire.
And I don't understand why has

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come under fire 'cause we have
all these other rival things

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like Christus Victus and stuff
like that.

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And yeah.
But yeah, oh, Rams theory, the

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people, people hang their head
on the example theory.

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I'm like, that's not a good
theory that it's only and and

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like you're saying academia,
there's like, I mean, you look

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at I was just reading through
this in Grudem's systematic

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theology, but he talks about,
you know, professor of like New

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Testaments at Asbury College,
you know, this Asbury Seminary,

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Methodist seminary, a lot of,
you know, a lot of seminaries

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going way wayward.
But he's like, well, I don't

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like, you know, divine, you
know, it's cosmic child abuse.

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And it's like they they get,
they get so they like saying

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expiation and that God removes
sin, but there's no Subs,

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there's no penalty.
They don't, they're like, how

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could God do that?
And they're really shying away

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from that.
When you shy away from that,

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what are you doing with sin?
Right.

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Yeah.
Where does it go?

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What?
What happens?

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Yeah.
Yeah.

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But I think that's a good point
because people people don't

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emphasize that side near as
much.

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It's happening a lot like you're
saying, in academia.

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All right, and I have this
scripture from when I taught,

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but I don't have a reference
here.

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It looks Galatian Y to me.
For we are Jews by nature and

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not sinners from the Gentiles.
Nevertheless, knowing that a man

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is not justified by the works of
the law, maybe it's Romans too,

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but through faith in Christ
Jesus, we have believed in

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Christ Jesus so that we may be
justified by faith in Christ and

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not by the works of the law,
since by the works of the law,

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Yeah, I think this is Romans.
No flesh will be justified.

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But if, while seeking to be
justified in Christ, we

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ourselves have also been found
sinners as Christ, is Christ,

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then a minister of sin?
May it never be.

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Yeah, definitely Romans.
For if I rebuild what was I have

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once destroyed, I prove myself
to be a transgressor for the law

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I died to so I might live.
I Oh no, it's Galatians 4.

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Galatians 2, Yeah.
Galatians 2 Once, once I got to

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this, for through the law, I
died to the law so that I might

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live to God.
I have been crucified with

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Christ, and is no longer I who
live, but Christ lives in me in

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the life which I now live in the
flesh.

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I live by faith in the Son of
God who loved me and gave

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himself for me.
I do not nullify the grace of

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God for it, as righteousness
comes through the law.

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Then Christ died needlessly.
So that was Galatians 215

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through 21.
We were trying to figure out

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which one it was.
I knew once I got down to 220,

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those verses that we memorized a
lot, 220 and 22.

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I like it.
This was definitely Galatians,

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but yeah, living by faith, not
by works.

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There, so it couldn't say it
better myself.

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Remind me of Romans 7.
This back and forth, pretty old

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man, new man.
You're like Romans, Galatians.

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Romans, Galatians.
Oh no, now I know it's

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Galatians.
That's great.

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It's a good, you know, example.
Yeah, yeah, yeah, yeah.

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I was like, oh, yeah, 'cause
when he said may it never be, he

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says that like two or three
times in Romans, I was OK, so

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this is the only Romans.
And I was like, Oh no.

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But that just shows you how
similar the, I mean, where he's

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drawing from that That's so, so
good.

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So sola #3, we got two more,
Yeah, Solas.

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So on the lookout for those in
the upcoming weeks.

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That's our thing.
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Two.
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