In A Joint Federal Vision Statement, signed by the central proponents of the FV, a series of affirmations and denials are presented. The statement on “Justification by Faith Alone” reads,
We affirm we are saved by grace alone, through faith alone. Faith alone is the hand which is given to us by God so that we may receive the offered grace of God. Justification is God’s forensic declaration that we are counted as righteous, with our sins forgiven, for the sake of Jesus Christ alone.
We deny that the faith which is the sole instrument of justification can be understood as anything other than the only kind of faith which God gives, which is to say, a living, active and personally loyal faith. Justifying faith encompasses the elements of assent, knowledge, and living trust in accordance with the age and maturity of the believer. We deny that faith is ever alone, even at the moment of the effectual call.
If any one saith, that men are justified, either by the sole imputation of the justice of Christ, or by the sole remission of sins, to the exclusion of the grace and the charity which is poured forth in their hearts by the Holy Ghost, and is inherent in them; or even that the grace, whereby we are justified, is only the favor of God: let him be anathema.
If any one saith, that justifying faith is nothing else but confidence in the divine mercy which remits sins for Christ's sake; or, that this confidence alone is that whereby we are justified; let him be anathema.
For did faith justify of itself, or (as it is expressed) by its own intrinsic virtue, as it is always weak and imperfect, its efficacy would be partial, and thus our righteousness being maimed would give us only a portion of salvation. We indeed imagine nothing of the kind, but say, that, properly speaking, God alone justifies. The same thing we likewise transfer to Christ, because he was given to us for righteousness; while we compare faith to a kind of vessel, because we are incapable of receiving Christ, unless we are emptied and come with open mouth to receive his grace.
The difference concerning faith is this: the Papist says that a man is justified by faith: yet not by faith alone, but also by other virtues, as hope, and love, the fear of God…we say otherwise, that faith justifies, because it is a supernatural instrument created by God in the heart of man at his conversion whereby he apprehends and receives Christ’s righteousness for his justification.
Ursinus makes clear that there is no inherent value in faith by which a sinner is justified; the ground for a sinner’s justification is the merits of Christ. Faith, understood only as instrumental, apprehends and applies to the sinner, not only the satisfaction that Christ effected on the cross, but also the merits of his righteous and holy life.Why do you affirm, that you are made righteous by faith only?” The answer states, Not for that I please God through the worthiness of mere faith but because only the satisfaction, righteousness, and holiness of Christ is my righteousness before God, and I cannot take hold of it, or apply it unto myself any other way than by faith.
We say that we are justified by faith alone: 1) because we are justified by the object of faith only, to wit, by the merit of Christ alone, besides which, there is no justice of ours, nor any other part thereof…All works are excluded, yea, faith itself as it is a virtue or work. 2) Because the proper act and operation of faith is, for a man to apprehend and apply unto himself Christ’s righteousness, yea, faith is nothing else than the acceptation itself, or apprehension of another’s justice, or of the merit of Christ. 3) Because faith only is the instrument, which apprehends Christ’s satisfaction.
The doctrine which we teach on the contrary is that a sinner is justified before God by faith, yes, by faith alone. The meaning is, that nothing within man, and nothing that man can do, either by nature, or by grace, concurs to the act of justification before God, as an cause thereof, either efficient, material, formal, or final, but faith alone. All other gifts and graces, as hope, love, the fear of God, are necessary to salvation, as signs thereof and consequents of faith. Nothing in any man concurs as any cause to this work but faith alone. And faith itself is no principal, but only an instrumental cause whereby we receive apprehend, and apply Christ and his righteousness for our justification.
What becomes of the work of Christ when faith is redefined this way? You see, if the nature of justifying faith includes obedience, what need is there for the imputation of the active obedience of Christ? Your "obedient faith" answers this need, and, therefore, the FV has no problem making this a denial: "We deny that faithfulness to the gospel message requires any particular doctrinal formulation of the 'imputation of the active obedience of Christ.'"