因信稱義

因信稱義（，又稱「唯獨信心」）是路德宗及整個新教的核心教義。意思是：人在上帝面前被判無罪（稱義），Multiple sources:
 Keller, Brian R., Believe it or not: You are forgiven through Christ! , p7, "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.'"
 Strong's Greek: 1344. δικαιόω 
 Penninton, R., The Answer to All Your Questions about the book of Revelation, p117, "Justified - 'Declared not guilty' This means that we are considered not guilty in God's sight even through our sins were great."不是因為行為或功德，而是因著上帝的恩典，單單透過信心接受耶穌基督的救贖。《以弗所書》2:8-9，「得救是靠著恩典，藉著信心。這不是出於自己，而是　神所賜的；這也不是出於行為，免得有人自誇。」WELS Topical Q&A, Faith Alone

從這教義的角度看，只有當一個罪人以信心領受上帝的赦罪時，基督透過為人類犧牲所成就的救贖，其功效益處才真正歸於他們。若沒有信心，這份赦罪便無法生效，其益處也隨之喪失。換言之，信心就是接受上帝赦罪的唯一管道。Keller, Brian R., Believe it or not: You are forgiven through Christ, p2

因信稱義亦稱為「唯獨信心」：罪人得救，是藉著信心，而不是靠行為。《聖經》中有許多章節表達這個觀念，例如《羅馬書》第三章、《加拉太書》第三章及《以弗所書》第二章。其中「不是出於行為」這一句，明確排除了靠人神合作、結合信心與行為來得救的可能性。《加拉太書》三章3節「唯獨信心」是「靠信心，不靠行為」的另一種說法。一個藉著信心得救的人，必然會行善；《馬太福音》七章17節但這些善行是已得赦罪的結果，而不是赦罪的原因。《以弗所書》二章8-10節；《羅馬書》三章27-28節；《羅馬書》四章4-7節WELS Topical Q&A: Use of the Word "Only"

這一教義與天主教及東正教的觀點有所不同。後者認為，得救除了信心之外，還須以善行作補贖的配合。

 概念 
聖經希臘文中，「稱義」這個動詞的意思是「被判為無罪」。基督教的原罪觀認為，人因墮落，無法憑自身力量達到真正的正義；唯有透過上帝所差遣的耶穌基督，作為替人類承擔過錯的犧牲，人才能真正從罪惡中獲得釋放、救贖。《約翰一書》二章1-2節，「若有人犯罪，在父那裏我們有一位中保，就是那義者耶穌基督。他為我們的罪作了贖罪祭，不單是為我們的罪，也是為普天下人的罪。」中世紀羅馬教廷强调，透过“善行”、“圣功”来得到称义；宗教改革則提出「唯獨信心」的教導，強調得救是憑信心而非行為。

在新教神學中，「唯獨信心」（Sola Fide）是《聖經》裡清楚的教義：罪人只要以信心接受耶穌為罪所付出的犧牲，就能得著救恩，而人的行為不能換來赦免。《提多書》三章5節：「他救了我們，並不是因我們自己所行的義，而是照他的憐憫」經文強調信心是神所賜的恩典，是一份屬靈的禮物，而真正得救贖的人，必會因著上帝這個恩典而自然地結出善行。雖然恩典、信心與行為在信徒的現世生活中是不可分割的，但行為並非獲得救恩的條件，而是獲赦罪得救恩的結果。《以弗所書》指出：「你們得救是靠著恩典，藉著信心。這不是出於自己，而是　神所賜的；這也不是出於行為，免得有人自誇。我們原是　神所作成的，是在基督耶穌裡創造的，為的是要我們行各樣的善事，就是　神預先所安排的」《羅馬書》進一步說明，在稱義的教義中，恩典與行為彼此排斥：「既是靠恩典，就不憑行為；不然，恩典就不再是恩典了。」

新教學者認為雖然信心是無形的，但它會透過行動顯明出來，如《馬太福音》所言：「憑著他們的果子就可以認出他們來」，以及《雅各書》：「信心若沒有行為就是死的」。這些《聖經》經文指出真正的信心必然結出可見的果子，但這些果子並不是構成稱義的基礎。

 聖經相關章節 
用來支持此主張之經節：



 宗教改革 

新教堅持「因信稱義」的教義，源自馬丁·路德對天主教販售贖罪券的強烈反對。贖罪券最終成為宗教改革的導火線。Richardson, A., Bowde, J. [ed.], A New Dictionary of Christian Theology, p545

路德自1505年進入修道院後，長期陷於信仰與靈性掙扎，深感自己罪孽深重，難以取悅上帝。直到他在威登堡大學教授聖經，深入研讀《羅馬書》一章17節「義人必因信得生」，才領悟人得救不是靠努力或功德，而是全憑上帝的恩典。《信義宗教會信徒手冊》，道聲出版社，頁61，「事實上，路德自進入修道院，便經歷痛苦的靈性掙扎，自覺罪孽深重，無法得到上帝的喜悅。直到他在大學講授聖經，深入研讀羅馬書一章17節『義人必因信得生』，領悟到人不是靠自己的努力得救恩，而是唯獨藉上帝的恩典。」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 of facere 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 via modema."這一領悟帶來他心靈上的釋放。Schwarz, Hans, True Faith in the True God, 頁7-19

16世紀初，贖罪券濫發，WELS Topical Q&A, Indulgence sales in the Middle Ages, "Roman Catholic sources...acknowledge Leo X's involvement in the abuse of indulgence sales. One such source is The Catholic Encyclopedia. ...'The immediate cause [of the Reformation] 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. '"教宗宣稱購買者可獲赦罪與救恩。路德認為此舉違背聖經真理，與《羅馬書》和《加拉太書》的教導相悖。Book by Book: Galatians, What about Jesus?, "Paul's letter evidently accomplished its purpose. The Galatian churches joined in gathering the offering for the poor at Jerusalem. They must have expelled the Judaizers and clung to Paul's Gospel. 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. Anyone who is weak concerning the doctrine of justification and the place of the law will find real 'meat' and strength in the Letter to the Galatians."1517年10月31日，他發表《九十五條論綱》，張貼於威登堡教堂門上，呼籲學術與教會討論，引發宗教改革。

1520年，教宗宣布路德為異端；翌年正式將他逐出教會。路德在沃木斯議會受審時堅持，除非以聖經證明他錯誤，否則不撤回主張。最終，皇帝查理五世宣布他為異端，並下通緝令。薩克森選侯腓特烈三世安排他在瓦爾特堡避難。

避難期間，路德翻譯聖經為通俗德文，使平民也能閱讀上帝的話語。1530年，教宗威脅以武力鎮壓改革派，路德派（即後來的路德宗）被逼脫離天主教會。《信義宗教會信徒手冊》，道聲出版社，頁62

唯獨信心
年輕時，路德為尋求與聖潔的上帝和好，努力遵行天主教教義中的各種稱義途徑，包括齋戒、禱告和自我懲罰，卻仍感到絶望。Thornbury, J.F., Martin Luther’s Struggle for Peace with God, The Banner of Truth, 2008, "Luther...entered the religious life of a monk, and his primary motive in doing this was to get a handle on the raging sins that tormented his soul, and to secure a settled comfort within. He felt (as a loyal Catholic) that through obedience to the church he could firmly obtain the favour of God. He took the vows, fasted, prayed, and mortified his flesh with all the power he could muster. He even took a pilgrimage to Rome and there, to demonstrate his total dedication to the church, climbed on his knees the mediaeval staircase known as Pilate's stairs, which were said to have been the stone steps leading up to Pilate's house at Jerusalem. Martin Luther eventually emerged from his night of darkness and despair, but not in the way he had supposed."直到他反覆研讀《詩篇》和《保罗书信》，才深刻領悟：人在上帝面前稱義，並非靠功德或贖罪行為，而是唯獨藉着信心。

「唯獨」一詞
馬丁路德在翻譯時，特意在「信」前加上「唯獨」一詞，Fitzmyer, Joseph A., Romans, A New Translation with Introduction and Commentary, pp360-362, "Although Alleyn/Alleine finds no corresponding adverb in the Greek text, two of the points that Luther made in his defense of the added adverb were that it was demanded by the context and that sola was used in the theological tradition before him."將此節翻譯為「唯獨藉著信心」（allein durch den Glauben）。Tholuck, August, Auslegung des Briefes Pauli an die Römer nebst fortlaufenden Auszügen aus den exegetischen Schriften der Kirchenväter und Reformatoren, p127, "Luther übersetzt: allein durch den Glauben. Die Unverständigen unter seinen katholischen Gegnern erhoben darüber ein großes Geschrei; doch sagt Gal. 2,16 dasselbe, und sogar katholische Bibelübersetzungen fügen das allein hinzu. So in der Ausgabe Nürnberg 1488: nur durch den Glauben. Die Septuaginta fügt es öfter ein, wo es im Hebräischen nicht steht – z. B. 5. Mose 3,11; 5. Mose 6,13; 1. Sam. 10,19."強調得救完全不靠行為。Luther, Martin, An Open Letter on Translating , "So much for translating and the nature of language. However, I was not depending upon or following the nature of language when I inserted the word solum (alone) in Rom. 3 as the text itself, and St. Paul's meaning, urgently necessitated and demanded it.  He is dealing with the main point of Christian doctrine in this passage - namely that we are justified by faith in Christ without any works of the Law.  In fact, he rejects all works so completely as to say that the works of the Law, though it is God's law and word, do not aid us in justification.  Using Abraham as an example, he argues that Abraham was so justified without works that even the highest work, which had been commanded by God, over and above all others, namely circumcision, did not aid him in justification.  Instead, Abraham was justified without circumcision and without any works, but by faith, as he says in Chapter 4: If Abraham is justified by works, he may boast, but not before God.  However, when all works are so completely rejected - which must mean faith alone justifies - whoever would speak plainly and clearly about this rejection of works would have to say Faith alone justifies and not works. The matter itself and the nature of language necessitates it."此舉在天主教教內引起強烈反對，被斥為曲解聖經，在特倫托大公會議上更被定為異端。McMahon, C. Matthew, Historical Theology Made Easy, pp264-265, "To summarize Trent's decisions the following may be considered... Justification by faith alone was anathematized and justification by faith plus works was instituted as official."然而，學者指出，一些天主教的聖經譯本同樣加入了「唯獨」一詞：例如1488年紐倫堡版本譯為「nur durch den Glauben」（僅靠信心）；而廣為天主教採用的《七十士譯本》和《克萊芒武加大譯本》也常在希伯來文未出現的地方插入「唯獨」等排他性詞語（如申命記3:11、6:13，撒母耳記上10:19）。早期教父著作及天主教文獻亦屢屢明言：「人唯獨藉信稱義」。據統計，教會歷史上至少有二十八位教父曾教導「唯獨信心」稱義。直到十二世紀，仍有至少一位神學家系統性地傳授此教義。Multiple sources:
 Buchanan, James, The Doctrine of Justification: An Outline of Its History in the Church, and Its Exposition from Scripture, with Special Reference to Recent Attacks on the Theology of the Reformation, T&T Clark, 1867, pp92-93, "Justification by grace through faith alone had some faithful witnesses in every succeeding age of the Church. It was never universally received, any more than it is at the present day; it was always opposed by the spirit of self-righteousness,—often corrupted by human inventions,—sometimes perverted and abused by Antinomian licence; but it was then, as it is now, the doctrine of many true believers, and the very 'joy and rejoicing of their hearts.' So far from its being true, that for fourteen hundred years it was lost to the Church, it was at all times the refuge of awakened sinners, and the relief of humble penitents. Divines have collected testimonies to this effect from the writings of the Fathers, and presented them in regular historical order; and these testimonies,—considered simply as evidences in proof of a fact, and not as authorities in proof of a doctrine,—are more than sufficient to decide the only question now at issue. Faber adduces quotations from sixteen of the Fathers who wrote before the middle of the fifth century, and refers to twelve more as having been adduced by Archbishop Usher, making together twenty-eight Fathers, and showing that every century down to the twelfth furnishes one or more witnesses to the truth."
 WELS Topical Q&A, Church History and 'Faith Alone', "there were at least 28 Fathers of the Church who taught justification through faith alone. At least until the 1100s there was always at least one theologian teaching the doctrine in a systematic way."Cox, John Edmund (ed.), Miscellaneous Writings and Letters of Thomas Cranmer, 頁130McMahon, C. Matthew, Historical Theology Made Easy，頁127-129George, Timothy, "Theology of the Reformers", p71, n. 61正因如此，荷蘭天主教神學家伊拉斯謨在《論講道之道》中為路德辯護：「『唯獨』一詞，今若出自路德之口，便遭眾人唾駡如石擊；然在教父著作之中，卻被視為正道，奉為圭臬。」Erasmus, De Ratione Concionandi, vol. 3, quoted in Tholuck, Fred (1844), Exposition of St. Paul's Epistle to the Romans: With Extracts from the Evangelical Works of the Fathers and Reformers, p113, "Vox sola, tot clamoribus lapidata hoc sæculo in Luthero, reverenter in Patribus auditur."

 4世紀教會聖師聖依拉略(St. Hilary)釋經時所指的「唯獨藉信心稱義」(拉丁文：Fides enim sola justificat)。

 4世紀米蘭主教聖安波羅修（四大拉丁教父之一，又譯聖盎博羅削）：「唯獨藉信心，白白地得蒙赦罪」（拉丁文：Sola fide, gratis accipiens Remissionem Peccatorum）。Luther, Martin, An Open Letter on Translating , "Furthermore, I am not the only one, nor the first, to say that faith alone makes one righteous. There was Ambrose, Augustine and many others who said it before me."

 4世紀教會聖師耶柔米（四大拉丁教父之一，又譯聖傑羅姆）《羅馬書》注釋：「天主唯獨藉信稱義」（拉丁文：Deus ex sola fide justificat）。McMahon, C. Matthew, Historical Theology Made Easy，頁132

 4世紀教會聖師奧古斯丁（四大拉丁教父之一）《關於信心與行為》：「唯獨信心，是上主的誡命」（拉丁文：solam fidem pertinere dei mandata）。Augustine, De fide et operibus, quoted in Fitzmyer, Joseph A., Romans, A New Translation with Introduction and Commentary, p361, "licet recte dici possit ad solam fidem pertinere dei mandata, si non mortua, sed viva illa intellegatur fides, quae per dilectionem operatur"

 4世紀教會聖師、該撒利亞主教聖巴西流（四大希臘教父之一）教導「人本身沒有真正的『義』，唯獨藉信靠基督被稱為義」（通用希臘文：ἀλλ ̓ ἔγνω μὲν ἐνδεῇ ὄντα ἑαυτὸν δικαιοσύνης ἀληθοῦς , πίστει δὲ μόνῃ τῇ εἰς Χριστὸν δεδικάιωμένον）。

 4世紀教會聖師金口聖若望（四大希臘教父之一）：「唯獨藉信心稱義」（英譯：declared righteous on the score of faith alone...）

 4世紀教父維多理諾(Marius Victorinus)：「唯獨信心稱義」(Ipsa enim fides sola iustificationem)。Victorinus, Marius, Opera, Vol. 2, Vienna: Hoelder-Pichler-Tempsky, 1986, p122

 6世紀普瓦捷主教福圖內特斯（Venantius Fortunatus）：「單靠信心已足夠」(sola credulitas sufficit)。Migne, J.P., Patrologia Latina, Vol. 88, p351

 12世紀天主教嘉爾篤會創辦人聖勃路諾：「在毫無功德的情況下，唯獨藉信稱義」(justificatur sine omni merito: per solam fidem)。Migne, J.P., Patrologia Latina, Vol. 153, p44

 12世紀天主教聖師伯爾納鐸：「唯獨藉信稱義」(solam justificatur per fidem)。

 13世紀天主教神學家托馬斯·阿奎那：「唯獨藉信心稱義」(Non est ergo in eis spes iustificationis, sed in sola fide)。Aquinas, Thomas, Commentaria in epistolas omnes D. Pauli , 頁17

 1476年天主教意大利文聖經「唯獨信心」(sola fede)一譯。Hodge, Charles, Commentary on the Epistle to the Romans (New Edition) , 1864, 頁100

 1483年天主教紐倫堡德文聖經「唯獨信心」(gerechtfertigt...nur durch den Glauben)一譯。

 1906年法國天主教學者杜切訥蒙席承認，早期羅馬教會曾教導「從亞伯拉罕開始，得救稱義，與上帝和好，都是單靠信心。」（Le salut, la justification, c'est-à-dire la réconciliation avec Dieu, ne vient que de la foi. C'est le régime inauguré avec Abraham.）Duchesne, L., Histoire ancienne de l'Église, p32

 1943年天主教義大利文《聖經註釋本》《加拉太書》2章16節：「唯獨信靠耶穌基督」（solo per la fede di Gesù Cristo）。Ricciotti, Giuseppe, ed., La Sacra Bibbia, Torino: Società Editrice Internazionale, 2004, p1639Il Nuovo Testamento: La vita e l'insegnamento di N.S. Gesù Cristo, New York: Vatican City Religious Book Company, p238

 1956年天主教道明會法文《耶路撒冷聖經》《加拉太書》2章16節：「唯獨信靠耶穌基督」（seulement par la foi en Jésus Christ）。La Sainte Bible: traduite en français sous la direction de l'École biblique de Jérusalem. Les Épîtres de saint Paul aux Galates, aux Romains, Paris: Éditions du Cerf, 1956, p28

 1968年天主教中文《聖經思高本》《加拉太書》2章16節經文指出，人被稱義「只是因着對耶穌基督的信仰」《思高繁體聖經：迦拉達書》，思高讀經推廣中心；《羅馬書》註釋：「獲救與成義的唯一方法：憑著信德」，「只有信仰基督的福音纔可得救。」天主教思高聖經
《羅馬書》第三章注釋，頁1743，「獲救與成義的唯一方法：憑著信德，藉耶穌寶血救贖的功勞，人纔能成義而得救；所以外邦人所誇耀的智慧，猶太人所驕傲的割損禮和法律，為得救成義都無濟於事。人得救並不憑人自己的作為，也不憑人依賴自己守什麼法律，也不憑人的知識學問，只憑人虛心受教，全心信賴天主，因為『成義』是天主白白施給人的恩寵…」
《羅馬書》第四章注釋，頁1745，「唯有信德纔能使人脫離天主的義怒，纔能使人戰勝罪惡而成義。」
《羅馬書》一章16-17節，注釋，「所有的人，無論是外邦人（即希臘人）或猶太人，只有信仰基督的福音纔可得救。」

 1979年天主教拉丁美洲主教團（CELAM）認可西班牙語《今日主言：普及本聖經》第二版《加拉太書》二章16節：「唯獨信靠耶穌基督」（únicamente por creer en Jesucristo）。Dios Habla Hoy: La Biblia-Versión Popular, Segunda Edición, Nuevo Testamento, p270

 1992年天主教美國主教團（USCCB）認可《好消息譯本》修訂版《羅馬書》三章28節：「所以我們認定，一個人唯獨藉著信心才能稱義」；《加拉太書》二章16節：「我們知道，一個人唯獨藉相信耶穌基督才能稱義。」Holy Bible: Good News Translation–Catholic Edition, Imprimatur granted, p1531, "For we conclude that a person is put right with God only through faith"Holy Bible: Good News Translation–Catholic Edition, Imprimatur granted, p1580, "Yet we know that a person is put right with God only through faith in Jesus Christ"

 2008年天主教官方義大利文聖經《加拉太書》2章16節：「唯獨信靠耶穌基督」(soltanto per mezzo della fede in Gesù Cristo)一譯。
 2008年11月時任教宗本篤十六世在接見海外朝聖團、討論稱義問題時承認，「人在上帝面前稱義，所依靠的唯獨是對基督的信心，而不是人的任何功勞」。The Question of Justification , Vatican Radio, "[I]t is only by faith in Christ, and not by any merit of our own, that we are made righteous before God."
路德宗護教學家和部份天主教學者都認為，「唯獨信心」只是保羅在《羅馬書》、《加拉太書》和《以弗所書》中「因信稱義」教導的簡潔表達，並非新創或偏離聖經。Küng, Hans, Justification: The Doctrine of Karl Barth and a Catholic Reflection, Nihil Obstat & Imprimatur granted, 1957
p237, "The formula sola fide can be taken for orthodox since the 'alone' may be understood as a plausible way of making clear the statement in Romans 3.28. 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 (Ad Rom., p. 117) the German Bible's (Nürnberg, 1483) reading of Gal. 2:16 is gerechtfertigt…nur durch den Glauben." 
p238, "Even more significant than the translations is the fact that the formula definitely belongs to Catholic tradition. Bellarmine (De iustificatione II, 25) realized this and cited the following for the Reformation formula: Origen, Hilary, Basil, Chrysostom, Augustine, Cyril of Alexandria and especially Ambrosiaster and Bernard"
p239, "Which works are excluded? The works of the Mosaic ceremonial law perhaps? No, all works are excluded, even the works of the moral law (the ten commandments and so forth)."

雅各書
在早年擔任神學教授時，路德曾批評《雅各書》等書卷，並對它們是否真正屬於聖經一部分表示懷疑。The Lutheran Study Bible, Concordia Publishing House, 2009, p2132, "Despite Luther's early, harsh opinions and 
influence as an interpreter, the Lutheran Church has held that James is rightly part of the NT, citing its authority in the Book of Concord."當中，路德稱《雅各書》為「稻草書信」，英文參考資料：
 The Lutheran Study Bible, Concordia Publishing House, 2009, p2130, "When Luther describes James as 'straw,' he is referring to its mundane, moral topics and not to its truthfulness. In medieval Wittenberg, straw was appreciated for its usefulness, but it was also characterized as having low value. So in his 1522 Preface to the New Testament, Luther is making a contrast between James and other NT Epistles and is not dismissing James outright."
 The Epistle of Straw , Saint Benedict Center
 Luther's Treatment of the 'Disputed Books' of the New Testament , Bible Research
 Epistle of Straw—or a Book of Faith? , LifeHopeandTruth.com
 Six Points On Luther's "Epistle of Straw" , Alpha and Omega Ministries中文參考資料：
 聖經問題回答：雅各書 ，Got Questions Ministries
 《信心沒有行為是死的！》 ，國證網絡認為《雅各書》集中討論律法，與具有強烈福音性的《保羅書信》《新約聖經》保羅書信：
 《羅馬書》四章4-6節，「做工的得工價，不算恩典，乃是該得的。唯有不做工的，只信稱罪人為義的神，他的信就算為義。正如大衛稱那在行為以外蒙神算為義的人是有福的」
 《以弗所書》二章8-9節，「得救是本乎恩，也因著信。這並不是出於自己，乃是神所賜的；也不是出於行為，免得有人自誇」
 《提多書》三章5節，「他…救了我們，並不是因我們自己所行的義，乃是照他的憐憫，藉著重生的洗和聖靈的更新。」
 《加拉太書》二章16節，「人稱義不是因行律法，乃是因信耶穌基督，連我們也信了基督耶穌，使我們因信基督稱義，不因行律法稱義；因為凡有血氣的，沒有一人因行律法稱義。」
 《腓立比書》三章9節，「不是有自己因律法而得的義，乃是有信基督的義，就是因信神而來的義」
 《羅馬書》三章19-28節，「我們曉得律法上的話都是對律法以下之人說的，好塞住各人的口，叫普世的人都伏在神審判之下。所以凡有血氣的，沒有一個因行律法能在神面前稱義，因為律法本是叫人知罪。但如今，神的義在律法以外已經顯明出來，有律法和先知為證，就是神的義因信耶穌基督加給一切相信的人，並沒有分別。因為世人都犯了罪，虧缺了神的榮耀，如今卻蒙神的恩典，因基督耶穌的救贖，就白白地稱義。神設立耶穌做挽回祭，是憑著耶穌的血，藉著人的信，要顯明神的義。因為他用忍耐的心寬容人先時所犯的罪，好在今時顯明他的義，使人知道他自己為義，也稱信耶穌的人為義。既是這樣，哪裡能誇口呢？沒有可誇的了。用何法沒有的呢？是用立功之法嗎？不是，乃用信主之法。所以我們看定了，人稱義是因著信，不在乎遵行律法。」及《福音書》大為不同：

後來，路德在《》和個人書信中改變立場，WELS Topical Q&A: Luther - Bible, "It is true that in his earlier years as a theological professor Martin Luther was critical of these books and expressed doubt as to whether they were truly apostolic (part of the inspired Scripture). He later changed his mind. At the same time he held the position that only Scripture has the authority to estabish doctrine in the church, and about this he did not change his mind."承認《雅各書》是上帝具權威的啟示，The Lutheran Study Bible, Concordia Publishing House, 2009, p2131, "Despite his strong opinion and suggestion that the Lord's brother James may not have written the Book, Luther retains it as a NT Epistle. He even cites it as authoritative teaching from God.", IV 122-24 《協同書·馬丁路德博士大問答》，頁392，香港路德會文字部稱其為「上帝藉大能頒布的律法」，Luther's Works（American Edition）35:395, "[I]t sets up no doctrines of men but vigorously promulgates the law of God"路德宗的《協同書》也一致認定《雅各書》屬於《新約》正典。1531年《奧斯堡信條辯護文》進一步指出，雅各與保羅的教導並不衝突：雅各強調的是，信徒在得救後，應以行為向他人見證自己是義人。行為是稱義的「果子」，而非「條件」。《奧斯堡信條辯護文》（1531）, 第三條：愛與成全律法 《奧斯堡信條》（1530）
 《論悔改》，「因福音或赦罪而來的信心，即相信罪因基督的緣故已得蒙赦免。這信心會使良心擺脫恐懼，重新得著安慰。這樣，善行—悔改的果子—便除之而來。」
 《論信心與善行》，「我們的行為不能使我們和上帝和好，或為我們獲得赦罪的恩典，這只有藉著信心才能成就，即相信我們的罪因基督的緣故蒙赦免...若有人以為仍可靠行為賺得恩典，便是藐視基督的功勞和恩惠，離棄基督而靠人的力量尋求歸向上帝的道路」

聖經學者認為，雅各只是重申耶穌在《馬太福音》7章20節的教導：「憑着他們的果子就可以認出他們來」。Meier, Edward P., The Nature of True Faith: An Exegesis of James 2 , "[W]orks proved that his faith was active. But can the objector show faith without works? James knew what Matthew had said in the seventh chapter, 'Ye shall know them by their fruits.'"而在雅各書2章10節，他也明確否定行為能使人稱義的可能性。Meier, Edward P., The Nature of True Faith: An Exegesis of James 2 , "James here also shoots down the false doctrine of work-righteousness. The only way to be free of sin is to keep the law perfectly and in its entirety. If we offend it in the slightest, tiniest little way, we are guilty of all."現代路德宗教會認為，保羅與雅各的焦點不同：保羅探討的是未信者「如何得救」；雅各則教導信徒在「得救後」如何以行為活出感恩與成聖的生命。WELS Q&A - Doctrine - Law/Gospel "Paul is writing to people who said that faith in Jesus alone does not save a person, but one has to also obey God's law in order to be justified (Gal 3:3, 5:4). To counter the false idea that what we do in keeping the law must be added to faith in what Christ did for us. Paul often emphasizes in his letters (esp. Galatians, Romans, Colossians) that we are saved by grace through faith alone. James is writing to people who felt that believing in Jesus saved a person, but that having faith did not mean that a person necessarily would keep God's commandments out of love for God (James 2:14, 17). To show that faith is not really faith unless it leads a person to thank God for salvation in a life of glad and willing obedience to God's holy will. James emphasized that a faith which did not show that it was living faith was really not faith at all."以《雅各書》中亞伯拉罕獻以撒為例，他早在以撒出生前就已被神稱義，Meier, Edward P., The Nature of True Faith: An Exegesis of James 2 , "James uses Abraham's sacrifice of Isaac, which took place approximately twenty years later, as proof of the saving faith that was alive in Abraham's heart."「獻以撒」只是他義人身份的外在證據。新舊約《聖經》：
 《雅各書》二章23節，「這就應驗經上所說『亞伯拉罕信神，這就算為他的義』」
 《創世記》二十二章12節，「現在我知道你是敬畏神的了，因為你沒有將你的兒子，就是你獨生的兒子，留下不給我。」WELS Topical Q&A: Justification/Salvation (21), "James says that Abraham's action (the obedient sacrifice of Isaac, Genesis 22:9,12) demonstrated his faith. God had declared Abraham righteous (justified him) by faith when Abraham believed his promises: "Abraham believed God, and it was credited to him as righteousness" (Genesis 15:5). That saying (Genesis 15:5) was "fulfilled" (James 2:23) at the time of Isaac's sacrifice (Genesis 22) when God said , "Now I know that you fear God" (Genesis 22:12)."

核心教義
路德宗根據聖經認為，上帝創世之先，世界是完美和聖潔的。然而，當亞當及夏娃不服從上帝的命令，屈服於撒旦引誘之後，他們便失去了原有聖潔的形象。路德宗認為上帝的審判臨到他們：「你們必定死」《創世記》2:17。路德宗神學指出，由於亞當及夏娃的原罪，從由那時起，所有的人都在罪孽受孕、出生《詩篇》51:5，「我是在罪孽裡生的，在我母親懷胎的時候就有了罪。」 ，心裡只有惡念《創世記》8:21，「人從小時心裡懷著惡念」 ，「從肉身生的，就是肉身」《約翰福音》3:6 。由於所有人均死在罪中與上帝隔絕《以弗所書》2:1，「你們死在過犯罪惡之中」 ，他們不能藉自己的努力及行為與上帝和好Creation, Man and Sin , This We Believe, Wisconsin Evangelical Lutheran Synod。路德宗相信耶穌基督是父上帝差來，為要把人類從罪惡與懲罰中買贖回來。路德宗根據聖經認為上帝的兒子耶穌承擔「我們眾人的罪孽」《以賽亞書》53:6 ，在十字架上把自己獻上作贖罪的祭，成為眾人的贖價《馬太福音》20:28，「人子來不是要受人的服事，乃是要服事人，並且要捨命，作多人的贖價。」 ，因人類的罪的緣故而死，替代罪人死亡 《哥林多後書》5:21，「神使那無罪的，替我們成為罪，好叫我們在他裡面成為神的義。」 。路德宗堅信耶穌復活，完全肯定了上帝已接納基督為代罪羔羊的確據《羅馬書》4:25，「耶穌被交給人，是為我們的過犯；復活，是為叫我們稱義。」 。路德宗相信上帝已把所有罪人稱為義()，宣告所有罪人因着基督的緣故稱義，「因（耶穌）一次的義行，眾人也就被稱義得生命了」《羅馬書》5:18 。路德宗認同這是聖經的核心信息，正是教會存在的意義。路德宗相信每個人藉着上帝所賜的信心領受這份禮物，而非藉着人的好行為 。路德信仰中所指稱義的「信」就是信賴基督及祂救贖的偉大工作，這「信心」緊守上帝在基督裏預備的救贖《羅馬書》3:28，「我們看定了：人稱義是因著信，不在乎遵行律法。」。路德宗堅信，雖然基督為所有人死，拒絕以信心接受上帝赦罪的人將失去基督為他們贏取的贖罪《約翰福音》8:24，「你們若不信我是基督，必要死在罪中。」 ，「不信的，必被定罪」《馬可福音》16:16Justification , This We Believe, Wisconsin Evangelical Lutheran Synod, "We believe that God has justified all sinners, that is, he has declared them righteous for the sake of Christ. This is the central message of Scripture upon which the very existence of the church depends. It is a message relevant to people of all times and places, of all races and social levels, for 'the result of one trespass was condemnation for all men'（Romans 5:18）. All need forgiveness of sins before God, and Scripture proclaims that all have been justified, for 'the result of one act of righteousness was justification that brings life for all men'（Romans 5:18）...We believe that individuals receive this free gift of forgiveness not on the basis of their own works, but only through faith（Ephesians 2:8,9）."。

路德教會《施馬加登信條》清楚解釋「稱義」的概念，指出「因信稱義」是基督教信仰的核心：

 其他宗派的看法 
基督徒普遍承認人需與上帝和好，然而新教與天主教在實現此目標的方法及信徒在神面前的地位上，存在顯著差異。

 其他新教教會 

大多數新教教派都採納馬丁·路德的主張：人唯獨藉着信心、憑上帝的恩典才能稱義。事實上，早在宗教改革之前，法國神學家雅克·勒菲弗·戴塔普勒已提出類似觀點。天主教認為稱義是使人成為公義的過程；新教則主張，稱義是基督將自己的義歸算給信徒，使他們在神面前被視為義人。《羅馬書》4:1-5，「經上說什麼呢？說：『亞伯拉罕信神，這就算為他的義。』做工的得工價，不算恩典，乃是該得的。唯有不做工的，只信稱罪人為義的神，他的信就算為義。」

新教認為，信徒因耶穌完全遵守律法並獻上贖罪祭而得以稱義，這完全是神的恩典，不靠人的行為。若稱義需靠善行，那麼基督的犧牲就失去了意義，救恩也不再是恩典。既然神已稱信徒為義人，就不再定他們的罪。Wriedt, Markus. "Luther's Theology," in The Cambridge Companion to Luther. New York: Cambridge University Press, 2003, 88–94.與路德宗不同，歸正宗更強調「一次得救，永遠得救」。WELS Topical Q&A: Lutherans and Presbyterians, "Historically, Presbyterians believed that it is impossible for a believer to fall from the faith. Confessional Lutherans believe that it is possible for believers to fall from faith. See 1 Corinthians 10:12."

此外，歸正宗與部分浸信宗教會也接受加爾文的預定論，認為得救是神的揀選，而非人自由意志的選擇。若人能主動選擇神，就與聖經中神主動揀選人的教導相矛盾。

聖經教導稱義是人在神面前獲得公義地位的唯一渠道，使人能與神恢復關係。因人本性墮落，並非天然屬神，反而是「可怒之子」（）。神的忿怒是否留在人身上，取決於人是否接受祂所提供的救贖安排（）——即藉着耶穌基督的救恩（）。只要相信耶穌，罪人就能在神面前被稱為義人。

 天主教 

天主教承认信仰的力量，但是这不是得救的充分条件。天主教教导人称义靠着信心，但也要靠着行为（善工、守律法）得救，《天主教教理》多處指出兩者俱備才是完滿的信仰：

由於始祖亞當和厄娃犯了原罪，人一出生便有罪。天主愛人，願意派遣祂的聖子耶穌來到世上救贖人類，人類方能藉着基督的聖死及復活，與天主修和。故人若透過皈依基督，悔改過錯，便能重新獲得天主的神圣恩寵。

人在領洗時，獲免除過去所犯的一切罪過和罪罰。堅振聖事，則是“領受”天主聖神，讓領洗時所得的聖寵在心中更堅固。藉聖神的力量，能推動人多行善功，並負起信徒使命，作基督的見證。成人領洗者於領洗時同時領取堅振聖事。嬰兒領洗者，則在懂事或成年後，需學習及認識天主教信仰，方能領取堅振聖事，成為天主「真正」的子女。

天主教信仰，除主張悔改皈依外，同時強調需於生活中活出基督的愛。人性的軟弱使很多人在接受天主信仰後繼續犯罪。但天主願意人讓透過辦告解，而得到罪過的赦免。故信友犯罪後，能透過修和聖事，增聖寵、加聖佑，藉聖神的力量，改除惡習、修德行善，與天主關係更親密，成為更愛天主的人羅馬書 6James 2:14-17。

 东正教 

東正教透過對「」的積極肯定，間接否定新教所主張的「唯獨信心」與「因信稱義」，認為稱義不僅是神的工作，也需要人的參與與配合，亦即「人神同工」。Stavropoulos, Christophoros, Partakers of the Divine Nature, in Eastern Orthodox Theology: A Contemporary Reader, p188, "The work of our theosis, our union with God, is not transmitted to us in some kind of 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 with God provides the way of theosis which we must follow."

 称义的标准 

《聖經》裏對於上帝宣布人為義一事討論得最明確詳盡的一本書是《罗马书》。作者保羅在《羅馬書》所提出的論據要點是：猶太人和外邦人都無法通过行為，无论是謹守摩西律法或僅是由於尊重本能的道德律而行善，在上帝面前獲得公義的地位参看、、。惟獨藉着相信耶稣基督，猶太人和外邦人才能得以稱義参看、。《羅馬書》最後幾章（第12-15章）勸告信徒要有敬虔的行為，但不是为了称义，乃是称义之后出于感恩自然流露出的好行为Book by Book: Romans , What about Jesus?。

 参见 
 信念 (基督教)
 称义
 宗教改革
 路德宗
 五个唯独
 惡人正機說，日本佛教的類似思想
 《关于称义教义的联合声明》

 注释 

 参考文献 

Category:基督教称义论
Category:基督教神学术语
Category:基督教神学争议
Category:新教神学
Category:基督教新教相关争议