The historic Protestant doctrine that the only instrumental cause of justification, from the human perspective, is faith. While God is the ultimate cause of justification, Protestants believe that faith in Christ through the message of the Gospel is necessary. There are no works, no matter how meritorious they may seem, that can add to justification (Eph. 2:8-9). This doctrine, according to Protestants, finds its roots in the teachings of Paul but was obscured in the middle ages and restored during the Reformation. Many Protestants would be quick to point out that it is not the doctrine itself that saves, but the reality that the doctrine represents. In other words, one is saved by faith alone, not by belief in the doctrine of faith alone. As well, most Protestants would say, “it is faith alone that
saves, but the faith that saves will not be alone.” This doctrine represents a major point of distinction between Protestants and Catholics, Mormons, Jehovah”s Witnesses, and often, Eastern Orthodox.

For a historical look at the doctrine of Justification, see Oden”s A Justification Reader.

Belief of Protestants that Christian Scripture is the final and only infallible authority for the Christian in matters of faith and practice. Sola Scriptura was coined during the Protestant Reformation of the sixteenth century, but according to Protestants, is found throughout Christian history. The belief in Sola Scriptura contrasts both the Catholic, Mormon, Jehovah”s Witness, and Eastern Orthodox belief that along with Scripture there necessarily exists an infallible authority which either interprets the Scripture with ultimate authority or adds new revelations to supplement the Scripture. Hence, in these traditions, the Scripture is not the final, ultimate, or only infallible authority as there are other authorities equal to that of Scripture. Protestants, on the other hand, while respecting the existence of other authorities (tradition, experience, reason, creation, etc.), do not believe that these are equal to that of Scripture and therefore must always be tested by, and submitted to, Scripture.

Recommended resource for understanding Sola Scriptura

Find out more about Eastern Orthodoxy

It is the controversial position within Reformed theology that seeks a redefinition of items such as covenant theology, trinitarian thinking, the sacraments of Baptism and Communion, biblical theology, typology, justification, and postmillennial eschatology.  While the proponents of this position maintain covenant theology, it differs in its view of the nature of the covenant. Specifically that the covenant is actually “objective” and that all covenant members are part of God’s family, whether or not they are elect of God. They also promote paedo-baptism, though advocates affirm what can be considered a form of baptismal regeneration. Proponents of this view are Steve Wilkins, John Barach, Peter Leithart, and Douglas Wilson.

 For resources on the Federal Vision, click here. 

The theological understanding that God is close to or “within” the natural order, contributing to the world by his active presence. This activity is expressed through his providential control of the universe and through his relational involvement. The doctrine of immanence is to be contrasted but not separated from God”s transcendence (meaning God”s being is independent of the world and all things physical). Christian theism believes that God is both immanent and transcendent at the same time.

Further study: Knowing the Transcendence/Immanence of God

For more on Arianism, click here.

Early philosophical system which sees the universe in terms of two antithetical forces which are continually at odds. These two forces are responsible for the origin of the world. Often the dualist worldview produced a metaphysical separation between the spiritual and physical, with the spiritual being good and physical being evil. Christianity has rejected all forms of a dualism yet its assumptions often find their way into the church.