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no:Mal:Protestantisme The Five Solas are five Latin phrases (or slogans) that emerged during the Protestant Reformation and summarize the Reformers' basic theological beliefs in contradistinction to the teaching of the Roman Catholic Church of the day. The Latin word sola means "alone," "only," or "single" in English. The five solas were what the Reformers believed to be the only things needed in their respective functions in Christian salvation. Listing them as such was also done with a view to excluding other things that hindered salvation. This formulation was intended to distinguish between what were viewed as deviations in the Christian church and the essentials of Christian life and practice.
Sola gratia ("by grace alone")
Sola fide ("by faith alone")Justification (interpreted in Protestant theology as, "being declared guiltless by God") is received by faith only, not good works, though in classical Protestant theology, saving faith is automatically accompanied by good works. Some Protestants see this doctrine as being summarized with the formula "Faith yields justification and good works" and as contrasted with the Roman Catholic formula "Faith and good works yield justification." However, this is disputed by the Roman Catholic position as a misrepresentation; it might be better contrasted with a comparison of what is meant by the term "justification": both sides agree that the term invokes a communication of Christ's merits to sinners, where in Protestant theology this is seen as being a declaration of sinlessness (while not necessarily being so - "simul justus et peccator" for Luther), Roman Catholicism sees justification as a communication of God's life to a human being, cleansing him of sin and transforming him truly into a son of God, so that it is not merely a declaration. This doctrine is sometimes called the material cause or principle of the Reformation because it was the central doctrinal issue for Martin Luther and the other reformers. Luther called it the "doctrine by which the church stands or falls" (Latin, articulus stantis et cadentis ecclesiae). This doctrine asserts the total exclusion of any other righteousness to justify the sinner other than the "alien" righteousness (righteousness of another) of Christ alone. Sola fide excludes even the sinner's own righteousness of sanctification or his "new obedience" from his justification. Sola scriptura ("by Scripture alone")The Bible is the only inspired and authoritative Word of God, is the only source for Christian doctrine, and is accessible to all — that is, it is perspicuous and self-interpreting. The Bible requiring no interpretation outside of itself is an idea directly opposed to the teaching of the Roman Catholic Church that the Bible can be authentically interpreted only by Apostolic Tradition, the Magisterium (that is, the pope and bishops), and the ecumenical church councils. This doctrine is sometimes called the formal cause or principle of the Reformation, since it is the source and norm of the material cause or principle, stated above. The adjective (sola) and the noun (scriptura) are in the ablative case rather than the nominative case to indicate that the Bible does not stand by itself but is an instrument of God by which He comes to man. Solus Christus ("Christ alone")
Christ is the only mediator between God and man, and there is salvation through no other (Acts 4:12). While rejecting all other mediators between God and man, classical Lutheranism continues to honor the memory of the Virgin Mary and other exemplary saints. This principle rejects "sacerdotalism," which is the belief that there are no sacraments in the church without the services of priests ordained by apostolic succession under the authority of the pope. Martin Luther taught the "general priesthood of the baptized," which was modified in later Lutheranism and classical Protestant theology into "the priesthood of all believers," denying the exclusive use of the title "priest" (Latin, sacerdotus) to the clergy. This principle does not deny the office of the holy ministry to which is committed the public proclamation of the Gospel and the administration of the sacraments. In this way, Luther in his Small Catechism could speak of the role of "a confessor" to confer sacramental absolution on a penitent. The section in this catechism known as "The Office of the Keys" (not written by Luther but added with his approval) identifies the "called ministers of Christ" as being the ones who exercise the binding and loosing of absolution and excommunication through Law and Gospel ministry. This is laid out in the Lutheran formula of holy absolution: the "called and ordained servant of the Word" forgives penitents' sins (speaks Christ's words of forgiveness: "I forgive you all your sins") without any addition of penances or satisfactions and not as an interceding or mediating "priest," but "by virtue of [his] office as a called and ordained servant of the Word" and "in the stead and by the command of [his] Lord Jesus Christ" [The Lutheran Hymnal, (St. Louis: Concordia Publishing House, 1941), p. 16]. In this tradition absolution reconciles the penitent with God directly through faith in Christ's forgiveness rather than with the priest and the church as mediating entities between the penitent and God. Soli Deo gloria ("Glory to God alone")All glory is due to God alone, since salvation is accomplished solely through his will and action—not only the gift of the all-sufficient atonement of Jesus on the cross but also the gift of faith in that atonement, created in the heart of the believer by the Holy Spirit. The reformers believed that human beings—even saints canonized by the Roman Catholic Church, the popes, and the ecclesiastical hierarchy—are not worthy of the glory that was accorded them.
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