David King posts a lot of great quotes from the early church fathers in the facebook group
Catholics & Reformed. He's a recent one on sola fide.
Paragraph spacing, BOLD AND ITALICS NOT REPRODUCED
Presumably, this is the same David King who co-wrote with William Webster the three volume book:
Holy Scripture: The Ground and Pillar of Our Faith
https://www.facebook.com/groups/340179679454454/permalink/1470649229740821/
JXXXXX FXXXXXXX [NAME OMITTED]📷 writes “In other words, you don’t prove the ECF believed in Sola Fide by pointing out they didn’t believe in the immaculate conception.”
That was never my argument. Besides, Pelikan points out that there was proof for affirmations of justification via sola fide in the early church. It’s easy to show patristic expressions of that, even if they were inconsistent in their expressions and affirmations of it . . . And there is zero evidence in the early church for the soteriological dogma of the Assumption of Mary, which your own theologians grant. But I can find plenty of expressions of sola fide . . .
Jaroslav Pelikan, from his chapter on “The Tragic Necessity of the Reformation”: Not a new “Protestant” gospel, then, but the gospel of the true church, the catholic church of all generations, is what the Reformers claimed to be espousing. Substantiation for this understanding of the gospel came principally from the Scriptures; but whenever they could, the reformers also quoted the fathers of the catholic church. There was more to quote than their Roman opponents found comfortable. Every major tenet of the Reformation had considerable support in the catholic tradition. Jaroslav Pelikan, The Riddle of Roman Catholicism (New York: Abingdon Press, 1959), pp. 48-49.
Here are some examples to which Pelikan was making reference.
Basil of Caesarea (Ad 329-379): As it is written, Let him that boasteth, boast in the Lord. For this is the perfect and complete boasting in God, that no one is extolled on account of his own righteousness, but knows that he, being destitute of real righteousness, is justified by faith only in Christ. And Paul boasts in despising his own righteousness, and in seeking that which is of Christ, the righteousness which is of God by faith. George Finch, A Sketch of the Romish Controversy (London: G. Norman, 1831), p. 224.
Greek text: ἵνα καθὼς γέγραπται, Ὁ καυχώμενος ἐν Κυρίῳ καυχάσθω. Αὕτη γὰρ δὴ ἡ τελεία καὶ ὁλόκληρος καύχησις ἐν Θεῳ, ὅτε μήτε ἐπὶ δικαιοσύνῃ τις ἐπαίρεται τῇ ἑαυτοῦ, ἀλλʼ ἔγνω μὲν ἐνδεῆ ὄντα ἑαυτὸν δικαιοσύνης ἀληθοῦς, πίστει δὲ μόνῃ τῇ εἰς Χριστὸν δεδικαιωμένον. Kαὶ καυχᾶται Παῦλος ἐπὶ τῷ καταφρονῆσαι τῆς ἑαυτοῦ δικαιοσύνης, ζητεῖν de. τὴν διὰ Χριστοῦ, τὴν ἐκ Θεοῦ δικαιοσύνην ἐπὶ τῇ πίστει. Homilia XX, Homilia De Humilitate, §3, PG 31:529.
Marius Victorinus (born c. 280, converted around 356): Every mystery which is enacted by our Lord Jesus Christ asks only for faith. The mystery was enacted at that time for our sake and aimed at our resurrection and liberation, should we have faith in the mystery of Christ and in Christ. For the patriarchs prefigured and foretold that man would be justified from faith. Therefore, just as it was reckoned as righteousness to Abraham that he had faith, so we too, if we have faith in Christ and every mystery of his, will be sons of Abraham. Our whole life will be accounted as righteous. Epistle to the Galatians, 1.3.7. Mark J. Edwards, ed., Ancient Christian Commentary on Scripture, New Testament VI: Galatians, Ephesians, Philippians (Downers Grove: InterVarsity Press, 1998), p. 39.
Latin text: Omne mysterium, quod a Domino nostro Jesu Christo actum est, fidem solam quaerit: fuit enim pro nobis actum, et in nostram resurrectionem actum et liberationem, si fidem in mysterium Christi et in Christum habeamus. Hoc enim praelusit divinitas et praemisit, ut ex fide homo justificaretur. Ut reputatum est igitur Abrahae ad justitiam, quia fidem habuit; sic et nos, si fidem habemus in Christum ejusque mysterium, erimus filii Abrahae, id est reputabitur nobis omnis vita ad justitiam. In Epistolam Pauli Ad Galatas, Liber Primus, Cap. III, PL 8:1169A.
John Chrysostom (349-407): The patriarch Abraham himself before receiving circumcision had been declared righteous on the score of faith alone: before circumcision, the text says, “Abraham believed God, and credit for it brought him to righteousness.” Fathers of the Church, Vol. 82, Homilies on Genesis 18-45, Homily 27.7 (Washington, D.C.: The Catholic University of America Press, 1990), p. 167.
Greek text: Αὐτὸς ὁ πατριάρχης Ἀβραὰμ, πρὶν ἢ τὴν περιτομὴν δέξασθαι, ἀπὸ τῆς πίστεως μόνης ἐδικαιώθη. Πρὸ γὰρ τῆς περιτομῆς, φησὶ, καὶ Ἐπίστευσε δὲ Ἀβραὰμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. Homiliae in Genesim, Caput VIII, Homilia XXVII, §3, PG 53:243.
John Chrysostom (349-407): Let us see, however, whether the brigand gave evidence of effort and upright deeds and a good yield. Far from his being able to claim even this, he made his way into paradise before the apostles with a mere word, on the basis of faith alone, the intention being for you to learn that it was not so much a case of his sound values prevailing as the Lord’s lovingkindness being completely responsible. Robert Charles Hill, trans., St. John Chrysostom, Eight Sermons on the Book of Genesis (Boston: Holy Cross Orthodox Press, 2004) Sermon 7, p. 123. These sermons were delivered by Chrysostom in Antioch during Lent of 386 (see p. 3).
Greek text: Ἀλλʼ ἴδωμεν, μὴ πόνους ἐπεδείξατο καὶ κατορθώματα καὶ καρποὺς ὁ λῃστής. Οὐδὲ τοῦτο ἔστιν εἰπεῖν, ἀλλʼ ἀπὸ ψιλοῦ ῥήματος, ἀπὸ πίστεως μόνης πρὸ τῶν ἀποστόλων εἰσεπήδησεν εἰς τὸν παράδεισον, ἵνα μάθῃς ὅτι οὐχ ἡ ἐκείνου εὐγνωμοσύνη τοσοῦτον ἴσχυσεν, ὅσον τοῦ Δεσπότου ἡ φιλανθρωπία τὸ πᾶν ἐποίησε. In Genesim, Sermo VII, §4, PG 54:613.
John Chrysostom (349-407): Everywhere he puts the Gentiles upon a thorough equality. ‘And put no difference between us and them, having purified their hearts by faith.’ (v. 9.) From faith alone, he says, they obtained the same gifts. This is also meant as a lesson to those (objectors); this is able to teach even them that faith only is needed, not works nor circumcision. NPNF1: Vol. XIII, A Commentary on the Acts of the Apostles, Homly 32, Acts 15:1.
Greek text: Ὅρα πῶς πανταχοῦ ἐξισοῖ τὰ ἔθνη. Καὶ οὐδὲν διέκρινε μεταξὺ ἡμῶν τε καὶ αὐτῶν, τῇ πίστει καθαρίσας τὰς καρδίας αὐτῶν. Ἀπὸ τῆς πίστεως μόνης, φησὶ, τῶν αὐτῶν ἔτυχον. Κἀκείνων ταῦτα ἐντρεπτικά· μᾶλλον δὲ καὶ ἐκείνους διδάξαι δύναται, ὅτι πίστεως δεῖ μόνης, καὶ οὐκ ἔργων οὐδὲ περιτομῆς. In Acta Apostolorum, Homilia XXXII, §1, PG 60:235.
John Chrysostom (349-407): For if even before this, the circumcision was made uncircumcision, much rather was it now, since it is cast out from both periods. But after saying that “it was excluded,” he shows also, how. How then does he say it was excluded? “By what law? of works? Nay, but by the law of faith.” See he calls the faith also a law delighting to keep to the names, and so allay the seeming novelty. But what is the “law of faith?” It is, being saved by grace. Here he shows God’s power, in that He has not only saved, but has even justified, and led them to boasting, and this too without needing works, but looking for faith only. NPNF1: Vol. XI, Homilies on the Epistle of Paul the Apostle to the Romans, Homily 7, vs. 27.
Greek text: Εἰ γὰρ καὶ πρὸ τούτου ἡ περιτομὴ ἀκροβυστία ἐγένετο, πολλῷ μᾶλλον νῦν καὶ γὰρ ἐξ ἑκατέρων ἐκβέβληται τῶν καιρῶν. Εἰπὼν δὲ, ὅτι Ἐξεκλείσθη, δείκνυσι καὶ πῶς. Πῶς οὖν ἐξεκλείσθη, φησί; Διὰ ποίου νόμου; τῶν ἔργων; Οὐχὶ, ἀλλὰ διὰ νόμου πίστεως. δʹ. Ἰδοὺ καὶ τὴν πίστιν νόμον ἐκάλεσεν, ἐμφιλοχωρῶν τοῖς ὀνόμασιν, ὥστε παραμυθεῖσθαι τὴν δοκοῦσαν εἶναι καινοτομίαν. Τίς δὲ ὁ τῆς πίστεως νόμος; Διὰ χάριτος σώζεσθαι. Ἐνταῦθα τὸ δυνατὸν δείκνυσι τοῦ Θεοῦ, ὅτι οὐ μόνον ἔσωσεν, ἀλλὰ καὶ ἐδικαίωσε καὶ εἰς καύχησιν ἤγαγε, καὶ οὐδὲ ἔργων δεηθεὶς, ἀλλὰ πίστινζητήσας μόνον. In epistulam ad Romanos, Homilia VII, §3·4, PG 60:446.
John Chrysostom (349-407): Now since the Jews kept turning over and over the fact, that the Patriarch, and friend of God, was the first to receive circumcision, he wishes to show, that it was by faith that he too was justified. And this was quite a vantage ground to insist upon. For a person who had no works, to be justified by faith, was nothing unlikely. But for a person richly adorned with good deeds, not to be made just from hence, but from faith, this is the thing to cause wonder, and to set the power of faith in a strong light. NPNF1: Vol. XI, Homilies on the Epistle of Paul the Apostle to the Romans, Homily 8, Romans 4:1-2, first paragraph.
John Chrysostom (349-407): They said that he who kept not the Law was cursed, but he proves that he who kept it was cursed, and he who kept it not, blessed. Again, they said that he who adhered to Faith alone was cursed, but he shows that he who adhered to Faith alone, is blessed. And how does he prove all this? for it is no common thing which we have promised; wherefore it is necessary to give close attention to what follows. He had already shown this, by referring to the words spoken to the Patriarch, ‘In thee shall all nations be blessed,’ (Genesis 12:4.) at a time, that is, when Faith existed, not the Law. NPNF1: Vol. XIII, Commentary on Galatians, 3:8.
Greek text: Ἐκεῖνοι πάλιν ἔλεγον, ὅτι ὁ τῇ πίστει μόνῃ προσέχων, ἐπικατάρατος· οὗτος δὲ δείκνυσιν, ὅτι ὁ τῇ πίστει προσέχων μόνῃ, εὐλογημένος. Πῶς οὖν ταῦτα πάντα δείκνυσιν; οὐ γὰρ τὸ τυχὸν ἐπηγγειλάμεθα. Διὸ χρὴ καὶ μετὰ ἀκριβείας προσέχειν τοῖς ἑξῆς. Ἔδειξε μὲν γὰρ καὶ ἔμπροσθεν τοῦτο εἰπὼν, ὅτι ἡ Γραφὴ εἶπε τῷ πατριάρχῃ, ὅτι Ἐν σοὶ εὐλογηθήσονται πάντα τὰ ἔθνη. Τότε δὲ νόμος οὐκ ἦν, ἀλλὰ πίστις· In epistulam ad Galatas commentarius, Caput III, §3, PG 61:651.
John Chrysostom (349-407): Attend to this, ye who come to baptism at the close of life, for we indeed pray that after baptism ye may have also this deportment, but thou art seeking and doing thy utmost to depart without it. For, what though thou be justified: yet is it of faith only. But we pray that thou shouldest have as well the confidence that cometh of good works. NPNF1: Vol. XIII, On the Second Epistle of St. Paul The Apostle to the Corinthians, Homily 2, §8.
John Chrysostom (349-407): For he makes a wide distinction between ‘commandments’ and ‘ordinances.’ He either then means ‘faith,’ calling that an ‘ordinance,’ (for by faith alone He saved us,) or he means ‘precept,’ such as Christ gave, when He said, ‘But I say unto you, that ye are not to be angry at all.’ (Matthew 5:22.) That is to say, ‘If thou shalt believe that God raised Him from the dead, thou shalt be saved.’ (Romans 10:6-9.) And again, ‘The word is nigh thee, in thy mouth, and in thine heart. Say not, Who shall ascend into heaven, or who shall descend into the abyss?’ or, who hath ‘brought. Him again from the dead?’ Instead of a certain manner of life, He brought in faith. For that He might not save us to no purpose, He both Himself underwent the penalty, and also required of men the faith that is by doctrines. NPNF1: Vol. XIII, Homilies on Ephesians, Homly 5, Ephesians 2:11,12.
Greek text: Πολλὴν γὰρ ἐνταῦθα διαφοράν φησιν ἐντολῆς καὶ δογμάτων. Ἢ τὴν πίστιν οὖν φησι, δόγμα αὐτὴν καλῶν· ἀπὸ γὰρ πίστεως μόνης ἔσωσεν· ἢ τὴν παραγγελίαν, καθὼς ἔλεγεν ὁ Χριστός· Ἐγὼ δὲ λέγω ὑμῖν, μηδὲ ὀργισθῆναι ὅλως. Τουτέστιν, Ἐὰν πιστεύσῃς, ὅτι ὁ Θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν, σωθήσῃ· Καὶ πάλιν, Ἐγγύς σου τὸ ῥῆμά ἐστιν ἐν τῷ στόματί σου, καὶ ἐν τῇ καρδίᾳ σου. 62.40 Μὴ εἴπῃς, Τίς ἀναβήσεται εἰς τὸν οὐρανὸν, ἢ τίς καταβήσεται εἰς τὴν ἄβυσσον, ἢ τίς αὐτὸν ἀνήγαγεν ἐκ νεκρῶν; Ἀντὶ βίου πίστιν εἰσήγαγεν. Ἵνα γὰρ μὴ εἰκῆ σώσῃ, καὶ αὐτὸς ἐκολάσθη, καὶ ἀπῄτησεν αὐτοὺς τὴν πίστιν διὰ δογμάτων. In epistulam ad Ephesios,Homilia V, §2, PG 62:39-40.
John Chrysostom (349-407): That those who were enemies, and sinners, neither justified by the law, nor by works, should immediately through faith alone be advanced to the highest favor. Upon this head accordingly Paul has discoursed at length in his Epistle to the Romans, and here again at length. “This is a faithful saying,” he says, “and worthy of all acceptation, that Christ Jesus came into the world to save sinners.” As the Jews were chiefly attracted by this, he persuades them not to give heed to the law, since they could not attain salvation by it without faith. Against this he contends; for it seemed to them incredible, that a man who had mis-spent all his former life in vain and wicked actions, should afterwards be saved by his faith alone. On this account he says, “It is a saying to be believed.” But some not only disbelieved but even objected, as the Greeks do now. “Let us then do evil, that good may come.” This was the consequence they drew in derision of our faith, from his words, “Where sin abounded grace did much more abound.” (Rom. 3:8, and 5:20). NPNF1: Vol. XIII, Homilies on First Timothy, Homily 4, 1 Timothy 1:15, 16.
Ambrosiaster (fl. c. 366-384), on Rom. 1:11: For the mercy of God had been given for this reason: that they should give up the works of the law, as I have often said, because God, taking pity on our weakness, decreed that the human race was saved by faith alone, along with natural law. Ambrosiaster, Ancient Christian Texts, Gerald L. Bray, ed., trans., Romans and 1-2 Corinthians(Downers Grove: InterVarsity Press, 2009), p. 7.
Latin Text:Nam misericordia Dei ad hoc data est, ut Lex cessaret, quod saepe jam dixi; quia Deus consulens infirmitati humanae, sola fide addita legi naturali, hominum genus salvare decrevit. In Epistolam Ad Romanos, PL 17:53.
Ambrosiaster (fl. c. 366-384), on Rom. 2:12: If the law is given, not for the righteous but for the unrighteous, whoever does not sin is a friend of the law. For him, faith alone is the way by which he is made perfect, for avoiding evil will not gain him any advantage with God unless he also believes in God, so that he may be righteous on both counts. The one righteousness is temporal, but the other is eternal. Ambrosiaster, Ancient Christian Texts, Gerald L. Bray, ed., trans., Romans and 1-2 Corinthians(Downers Grove: InterVarsity Press, 2009), p. 18.
Latin Text: Si enim justo non est lex posita,sed injustis; qui non peccat, amicus legis est. Huic sola fides deest, per quam fiat perfectus quia nihil illi proderit apud Deum abstinere a contrariis, nisi fidem in Deum acceperit, ut sit justus per utraque; quia illa temporis justitia est, haec aeternitatis. In Epistolam Ad Romanos, PL 17:67.
Ambrosiaster (fl. c. 366-384), on Rom. 3:24: They are justified freely, because they have not done anything nor given anything in return, but by faith alone they have been made holy by the gift of God. Ambrosiaster, Ancient Christian Texts, Gerald L. Bray, ed., trans., Romans and 1-2 Corinthians (Downers Grove: InterVarsity Press, 2009), p. 29.
Latin Text: Justificati gratis per gratiam ipsius. Justificati sunt gratis, quia nihil operantes, neque vicem reddentes, sola fidejustificati sunt dono Dei. In Epistolam Ad Romanos, PL 17:79.
Ambrosiaster (fl. c. 366-384), on Rom. 3:27: Paul tells those who live under the law that they have no reason to boast, basing themselves on the law and claiming either to be of the race of Abraham or to have accepted the precepts of God from Moses, seeing that no one is justified before God except by faith. Ambrosiaster, Ancient Christian Texts, Gerald L. Bray, O.S.A., ed., trans., Romans and 1-2 Corinthians (Downers Grove: InterVarsity Press, 2009), p. 30.
Latin Text: Ubi est ergo gloriatio tua? Exclusa est. Per quam legem? factorum? Non, sed per legem fidei. Reddita ratione, ad eos loquitur, qui agunt sub lege, quod sine causa glorientur, blandientes sibi de lege, et propter quod genus sint Abrahae, videntes non justificari hominem apud Deum, nisi per fidem. In Epistolam Ad Romanos, PL 17:80.
Ambrosiaster (fl. c. 366-384), on Rom. 4:5: How then can the Jews think that they have been justified by the works of the law in the same way as Abraham, when they see that Abraham was not justified by the works of the law but by faith alone? Therefore there is no need of the law when the ungodly is justified before God by faith alone. Ambrosiaster, Ancient Christian Texts, Gerald L. Bray, ed., trans., Romans and 1-2 Corinthians (Downers Grove: InterVarsity Press, 2009), p. 32.
Latin Text:Hoc dicit, quia sine operibus legis credenti impio, id est gentili, in Christum, reputatur fides ejus ad justitiam, sicut et Abrahae. Quomodo ergo Judaei per opera legis justificari se putant justificatione Abrahae; cum videant Abraham non per opera legis, sed sola fide justificatum? Non ergo opus est lex, quando impius per solam fidem justificatur apud Deum. In Epistolam Ad Romanos, PL 17:82-83.
Ambrosiaster (fl. c. 366-384), on Rom. 4:6, ‘righteousness apart from works’: Paul backs this up by the example of the prophet David, who says that those are blessed of whom God has decreed that, without work or any keeping of the law, they are justified before God by faith alone. Ambrosiaster, Ancient Christian Texts, Gerald L. Bray, O.S.A., ed., trans., Romans and 1-2 Corinthians (Downers Grove: InterVarsity Press, 2009), p. 32.
Latin Text:Hoc ipsum munit exemplo prophetae. Beatitudinem hominis, cui Deus accepto fert justitiam sine operibus. Beatos dicit de quibus hoc sanxit Deus, ut sine labore et aliqua observatione, sola fide justificentur apud Deum. In Epistolam Ad Romanos, PL 17:83.
Ambrosiaster (fl. c. 366-384), wrote while commenting on 1 Cor. 1:4b: He says that grace is given by God in Christ Jesus, because God has decreed that a person who believes in Christ can be saved without works; by faith alone he receives the forgiveness of his sins. Ambrosiaster, Ancient Christian Texts, Gerald L. Bray, ed., trans., Romans and 1-2 Corinthians (Downers Grove: InterVarsity Press, 2009), p. 120.
Latin Text:Datam dicit gratiam a Deo in Christo Jesu, quae gratia sic data est in Christo Jesu; quia hoc constitutum est a Deo, ut qui credit in Christum, salvus sit sine opere: sola fide gratis accipit remissionem peccatorum. In Epistolam B. Pauli Ad Corinthios Primam, PL 17:185.
Theodoret of Cyrrhus (393-466) commenting on Romans 3:22-23: He (Paul) briefly showed all to be guilty and in need of grace. Justified gratuitously by his grace through the redemption that is in Christ Jesus(v.24): bringing faith alone, we received the forgiveness of sins, since Christ the Lord offered his own body as a kind of ransom for us. Whom God put forward as a mercy seat by his blood effective through faith (v.25). The mercy seat was of gold leaf, situated on the ark; on either side it had the carvings of the cherubim. From there God’s benevolence was revealed to the high priest as he ministered. The divine apostle, then, teaches that Christ the Lord is the true mercy seat: the old one had the function of a type of the latter. Now, the title belongs to him as a man, not as God: as God he gave a response through the mercy seat, while as man he receives this name as he does others, like sheep, lamb, sin, curse and suchlike. Whereas the old mercy seat was without blood, insofar as it was lifeless, and drops of the blood of the victims fell on it, Christ the Lord is God and mercy seat, high priesnt and lamb, and with his blood worked our salvation, requiring from us only faith. Robert Charles Hill, Theodoret of Cyrus: Commentary on the Letters of St. Paul, Vol. 1 (Brookline: Holy Cross Orthodox Press, 2001), p. 64.
Greek text: Ἐν συντόμῳ πάντας ὑπευθύνους ἔδειξε, καὶ τῆς χάριτος ἐνδεεῖς. Δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι, διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χπριστῷ Ἰησοῦ. Πίστιν γὰρ μόνην εἰσενεγκόντες, τῶν ἁμαρτημάτων τὴν ἄφεσιν ἐδεξάμεθα· ἐπειδὴ οἷον τι λύτρον ὑπὲρ ἡμῶν ὁ Δεσπότης Χριστὸς τὸ οἰκεῖον προσενήνοχε σῶμα. Ὅν προέθετο ὁ Θεὸς ἱλαστήριον διὰ τῆς πίστεως, ἐν τῷ αὐτοῦ αἵματι. Τὸ ἱλαστήριον πέταλον ἦν χρυσοῦν· ἐπέκειτο δὲ τῇ κιβωτῷ· ἐκατέρωθεν δὲ εἶχε τὰ τῶν Χερουβὶμ ἐκτυπώματα. Ἐκεῖθεν τῷ ἀρχιερεῖ λειτουργοῦντι ἐγίνετο δήλη τοῦ Θεοῦ ἡ εὐμένεια. Διδάσκει τοίνυν ὁ Θεὸς Ἀπόσλολος, ὡς τὸ ἀληθινὸν ἱλαστήριον ὁ Δεσπότης ἐστὶ Χριστὸς. Ἐκεῖνο γὰρ τὸ παλαιὸν τούτου τὸν τύπον ἐπλήρου. Ἁρμόττει δὲ αὐτῷ ὡς ἀνθρώπῳ τὸ ὄνομα, οὐχ ὡς Θεῷ. Ὡς γὰρ Θεὸς, αὐτὸς διὰ τοῦ ἱλαστηρίου χρηματίζει· ὡς δὲ ἄνθρωπος, καὶ ταύττην δέχεται τὴν προσηγορίαν, καθάπερ καὶ τὰς ἄλλας, οἷον πρόβατον, καὶ ἀμνὸς, καὶ ἁμαρτία, καὶ κατάρα, καὶ ὅσα τοιαῦτα. Καὶ τὸ μέν παλαιὸν ἱλαστήριον καὶ ἄναιμος ἦν, ἐπείπερ καὶ ἄψυχον· τοῦ δὲ τῶν ἱερείων αἵματος τὰς ῥανίδας ἐδέχετο. Ὁ δὲ Δεσπότης Χριστὸς, καὶ Θεός ἐστὶ, καὶ ἱλαστήριον, καὶ ἀρχιερεὺς, καὶ ἀμνὸς, καὶ ἐν τῷ οἰκείῳ αἵματι τὴν ἡμετέραν ἐπραγματεύσατο σωτηρίαν, πίστιν μόνην παρʼ ἡμῶν ἀπαιτήσας. Interpretatio Epistolae ad Romanos, Cap III, PG 82:84-85.
Theodoret of Cyrrhus (393-466) commenting on Ephesians 2:8-9: By grace, in fact, you are saved through faith (v.8): the grace of God regaled us with these good things; we had only faith to offer, but divine grace worked with it. He went on in this vein: This is no doing of yours: it is the gift of God, not from works lest anyone boast (vv.8-9): we have not believed of our own volition; rather we made our approach when called, and when we did he did not require of us purity of life―instead, he accepted faith alone and granted us forgiveness of sins. Robert Charles Hill, Theodoret of Cyrus: Commentary on the Letters of St. Paul, Vol. 2 (Brookline: Holy Cross Orthodox Press, 2001), p. 39.
Greek text: «Τῇ γὰρ χάριτί ἐστε σεσωσμένοι διὰ τῆς πίστεως.» Ἡ τοῦ Θεοῦ χάρις τούτων ἡμᾶς ἠξίωσε τῶν ἀγαθῶν. Ἡμεῖς δὲ μόνην τὴν πίστιν προσενηνόχαμεν. Ἀλλὰ καὶ ταύτης ἡ θεία χάρις γεγένηται συνεργός. Τοῦτο γὰρ ἐπήγαγε· «Καὶ τοῦτο οὐκ ἐξ ὑμῶν· Θεοῦ τὸ δῶρον· οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται.» Οὐ γὰρ αὐτόματοι πεπιστεύκαμεν, ἀλλὰ κληθέντες προσεληλύθαμεν, καὶ προσελθόντας οὐκ ἀπήτησε καθαρότητα βίου, ἀλλὰ μόνην τὴν πίστιν δεξάμενος, τὴν τῶν ἁμαρτημάτων ἄφεσιν ἐδωρήσατο. Interpretatio Epistolae ad Ephesios, Caput II, PG 82:521A-B.
Theodoret of Cyrus (393-466): I own myself wretched—aye thrice wretched. I am guilty of many errors. Through faith alone I look for finding some mercy in the day of the Lord’s appearing. NPNF2: Vol. III, Letters of the Blessed Theodoret, Bishop of Cyrus, Letter 83.
Greek text: Ἐγὼ δὲ ἄθλιον ἐμαυτὸν καὶ τρισάθλιον οἶδα· πολλοῖς γὰρ ὑπόκειμαι πλημμελήμασι· διὰ μόνην δὲ πίστιν ἐν τῇ τῆς θείας ἐπιφανείας ἡμέρᾳ φειδοῦς τινος ἀπολαύσεσθαι προσδοκῶ. Epistola LXXXIII, PG 83:1269.
Theodoret of Cyrrhus (393-466): Thus, again, having demonstrated the appearance of the iniquity of the priestly law, promising the forgiveness of sins, which is bestowed through all-holy baptism, “I, even I, am He who blots out your transgressions for My own sake; And I will not remember your sins.” [Isa 43:25]. For indeed, not through works worthy of praise, but through faith alone have we obtained the mystically good. Surely, as well, the divine apostle has cried out, “By grace you have been saved, and that not of yourselves, it is the gift of God, in order that no one may boast.” (my translation)
Greek text: Οὕτω πάλιν δείξας ἀνόνητα τῆς νομικῆς ἱερουργίας τὰ εἴδη, ὑπισχνεῖται τῶν ἁμαρτημάτων τὴν ἄφεσιν, ἣν διὰ τοῦ παναγίου βαπτίσματος ἐδωρήσατο· «Ἐγώ εἰμι, ἐγώ εἰμι ὁ ἐξαλείφων τὰς ἀνομίας σου ἕνεκεν ἐμοῦ, καὶ τὰς ἁμαρτίας σου οὐ μὴ μνησθήσομαι.» Οὐ γὰρ δὴ διʼ ἔργων ἀξιεπαίνων, ἀλλὰ διὰ μόνης πίστεως τῶν μυστικῶν τετυχήκαμεν ἀγαθῶν. Τῷ τοι καὶ ὁ θεῖος Ἀπόστολος κέκραγεν· «Χάριτί ἐστε σεσῳσμένοι· καὶ τοῦτο οὐκ ἐξ ὑμῶν, Θεοῦ τὸ δῶρον, ἵνα μή τις καυχήσηται.» Τοῦτο κἀνταῦθα δηλῶν, τὸ ἕνεκεν ἐμοῦ τέθεικεν. Graecarum Affectionum curatio, Sermo VII. De Sacrificiis,PG 83:1001B.
Oecumenius (6thcentury), commenting on James 2:23: Abraham is the image of someone who is justified by faith alone, since what he believed was credited to him as righteousness. But he is also approved because of his works, since he offered up his son Isaac on the altar. Of course he did not do this work by itself; in doing it, he remained firmly anchored in his faith, believing that through Isaac his seed would be multiplied until it was as numerous as the stars. Gerald Bray, ed., Ancient Christian Commentary on Scripture: New Testament, Vol. XI, James, 1-2 Peter, 1-3 John, Jude (Downers Grove: InterVarsity Press, 2000), p. 33. See PG 119:481.
Greek text: Τῆς μὲν ἐκ μόνης πίστεως δικαιώσεως εἰκὼν ἦν Ἀβραὰμ, ὅτε πιστεύσας ἐλογίσθη αὐτοῦ εἶς δικαιοσύνην, τῆς δὲ ἔξ ἔργων, ὅτε τὸν υἱον ἀνενέγκας ἐπὶ τὸ θυσιαστήριον. Καὶ γὰρ οὐ μόνον τὸ ἔργον ἐποίει, ἀλλὰ καὶ τῆς πίστεως οὐκ ἀπέστη, ὅτι ἐν Ἰσαὰκ μέλλει τὸ σπέρμα αὐτοῦ πληθύνειν ὡς τὰ ἄστρα. Jacobi Apostoli Epistola Catholica, Caput IΙ, PG 119:481. Cf. Theophylactus, Expositio in Epistolam catholicam S. Jacobi, Caput II, PG 125:1160D.
Jerome (347-420): For what saith the Scripture? Abraham believed in God. So great was the faith of Abraham, that both his former sins were forgiven him, and it alone was declared to be accepted above all righteousness. Afterward, he burned with great love, that he prepared himself for the performance of all good works. And it was imputed unto him for righteousness. Therefore he hath glory with God, according to that which the law approved. Now to him, who worketh, is the reward reckoned, not of grace, but of debt. For it is the part of a debtor to do things which are commanded: and; unless he obeys, he is condemned. But, if he does them, he has no glory: for he still is called an unprofitable servant, who does nothing more than is commanded. Righteousness is not given unto him freely: but a reward is paid for his former works. But to him, who worketh not but believeth on him who justifieth the ungodly, his faith is imputed for righteousness. When an ungodly man is converted, God justifies him through faith alone, not on account of good works which he possessed not: otherwise, on account of his deeds of ungodliness, he ought to have been punished. Observe: he doth not say, that a sinner is justified through faith, but an ungodly man; that is, one who hath lately become a believer, according to the purpose of the grace of God: who purposed to forgive sins freely through faith alone. For translation, see George Stanley Faber, The Primitive Doctrine of Justification (London: R. B. Seeley and W. Burnside, 1837), pp. 120-121.
Latin text: Quid enim dicit Scriptura? Credidit Abraham Deo. Tam magna fuit fides Abrahae, ut et pristina ei peccata donarentur, et sola prae omni justitia doceretur accepta, et tanto deinceps amore flagravit, ut super omnia se opera praeparet. Et reputatum est illi ad justitiam. Et ideo habet gloriam apud Deum, secundum quod lex probavit. Ei autem qui operatur, merces non imputatur secundum gratiam, sed secundum debitum.Debitoris enim est facere, quae jubentur: et nisi paruerit, damnatur: si autem fecerit, non habet gloriam, quia inutilis adhuc servus dicitur, qui nihil amplius, quam quod praeceptum est, operatur. Aliter: Non illis gratis donatur justitia, seu merces redditur operum pristinorum. Ei vero qui non operatur, credenti autem in eum qui justificat impium, reputatur fides ejus ad justitiam. Convertentem impium, per solam fidem justificat Deus, non opera bona, quae non habuit. Alioquin per impietatis opera fuerat puniendus. Simul attende, quia non peccatorem dicit justificari per fidem, sed impium: hoc est nuper credentem asseruit. Secundum propositum gratiae Dei. Qui proposuit gratis per solam fidem peccata dimittere. Commentarii in Evangelia necnon et in Epistolas B. Pauli, In Epistolam Ad Romanos, Caput IV, PL 30: 663A-663C.
Jerome (347-420) commenting on Galatians 3:6: Abraham believed in God: and it was imputed unto him for righteousness. Thus likewise to you faith alone is sufficient for righteousness. For translation, see George Stanley Faber, The Primitive Doctrine of Justification (London: R. B. Seeley and W. Burnside, 1837), p. 122.
Latin text: Abraham credidit Deo, et reputatum est illi ad justitiam. Ita et vobis ad justitiam sola sufficit fides. Commentarii in Evangelia necnon et in Epistolas B. Pauli, In Epistolam ad Galatas, Caput III, PL 30:812A.
Hilary of Poitiers (c 315-67) on Matthew 9: This was forgiven by Christ through faith, because the Law could not yield, for faith alone justifies.
Latin text: Et remissum est ab eo, quod lex laxare non poterat; fides enim sola justificat. Sancti Hilarii In Evangelium Matthaei Commentarius, Caput VIII, §6, PL 9:961.
see also:
http://www.semperreformanda.com/doctrine-2/5-solas/sola-fide-prior-to-the-reformation/
