The canonical witness — faith alone, from the texts all parties accept

This page is generated from arguments/TestimonyArguments/CanonicalWitness. Every heading and paragraph below is a docstring in those files; every formula is rendered from the encoding they check. If the page and the source disagree, the page is the one that is wrong, and regenerating it is the fix.

Atoms are numbered propositional variables, numbered once for the whole page, so the same variable means the same claim in every position below. Reading the logic is the short version of what the notation means. A result marked ⚗ is one this library constructs rather than reports.

TestimonyArguments.CanonicalWitness — faith alone, from the texts every party accepts

TestimonyArguments.SolaFide argues faith alone through the disputes that surround it: what ἔργα νόμου denotes, whether πίστις Χριστοῦ is objective, what σῴζω means at Luke 7:50. This argument asks a narrower question, and the disputes do not bury it: granting only the texts that Rome and the Reformers both hold as scripture, what does each corpus say about how a person is justified, and does faith alone follow?

Every text is a premise cited to scripture alone. Romans, Galatians, Ephesians and Titus are read together as Paul, whoever wrote the last two: every party receives them as canon, and the question is what the canon says. Hebrews is read as its own corpus, because it is anonymous. Trent grants all of them; its Decree on Justification quotes most. So the texts are consensus, and nothing turns on them.

The readings are where the argument is made. Each corpus is a line whose single step reads its texts, and that step is cited and rated as a reading. Texts do not entail conclusions; readings do. And each corpus is made to deliver only what its own texts say. Paul is read twice, because he says different things in different places: on works, and on faith. Faith alone is split into three parts:

• that faith is necessary — Paul ("not justified by works of the law except through faith", Galatians 2:16; "the righteous shall live by faith", 3:11), Hebrews ("without faith it is impossible to please God") and John ("whoever does not believe is condemned already");
• that faith is sufficient — Paul ("to the one who does not work but believes", Romans 4:5), John, Peter and Jesus' words in Luke;
• that works are not the ground — Paul (Romans 3:28, Ephesians 2:9, Titus 3:5), Peter at the Jerusalem council, and Jesus' parable of the Pharisee and the tax collector.

No corpus carries more than its share, and no corpus is load-bearing: take any one reading away and the conclusion still follows. Two corpora are enough — Hebrews and Jesus' words. What an opponent must reject instead is computed, not chosen: the opponent's burden (canonical_burden) lists every minimal set of readings whose rejection overturns the case, and proves there is no other way. There are exactly three, one for each part. To deny that works are not the ground, an opponent must reject three readings: Paul's on works, Peter's and Jesus'. To deny that faith is necessary, three: Paul's on faith, Hebrews' and John's — and Trent does not, since its chapter 8 reads the Apostle's "justified by faith" as faith "the beginning of human salvation … without which it is impossible to please God". To deny that faith suffices, four: Paul's on faith, John's, Peter's and Jesus'. That is the way Trent takes. Hebrews' reading is rated consensus, and every other reading disputed.

Paul on faith is stated on its own (paul_on_faith_establishes): faith is necessary and sufficient, from Romans 4:4–5 and Galatians 2:16 and 3:11. It stands with James — every text of James, read with 2:14–17 as about faith without works, and without the contested demonstrative sense of "justified" (paul_on_faith_stands_with_james). And the harmony is shown to be a reading, not a given: read James's "that faith" (2:14) and "not by faith alone" (2:24) of faith as such, as Trent does, and the two cannot both be held (james_against_sufficiency_contradicts_paul).

The burden is how this library lets several witnesses matter without counting them. Three corpora saying works are not the ground is not a score of three; it is three readings an opponent has to break, each on its own texts.

James is coherence, not a witness to faith alone. James 2 does not argue against works; it argues against a faith without them — the demons' assent of 2:19, the faith that says "go in peace" and gives nothing (2:14–17). Read with the distinction between justification and sanctification, James 2:21–24 uses "justified" demonstratively: Abraham's offering of Isaac showed the faith already counted as righteousness in Genesis 15:6, which James himself quotes. So James adds what the other corpora do not say — that works are the fruit of saving faith — and with it the conclusion becomes the Reformed formula of the Westminster Confession (XI.2): justification by faith alone, by a faith that is never alone. Every text of James is a premise, 2:24 included. Jude, which does not address the question, is granted as consistent with the rest and nothing more.

What the early church said. The readings are cited to the Reformers and to modern exegetes, and also to fathers whom Rome itself venerates and cites — to show that the claims Trent condemns were not coined in the sixteenth century. Clement of Rome: "not justified by ourselves … nor by works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men" (1 Clement 32.4). Polycarp: "by grace you are saved, not of works" (Philippians 1). The Epistle to Diognetus, which the Catechism cites (CCC 2271): "that the righteousness of One should justify many transgressors" (9). Hilary of Poitiers, a Doctor of the Church: "faith alone justifies" — fides enim sola iustificat (Commentary on Matthew 8.6). Basil the Great, another: "to be justified by faith in Christ alone" (Homily 20, Of Humility).

What they show is that faith's sufficiency, and the exclusion of works as ground, were early Christian claims. They do not show that the fathers held the Reformers' forensic account of what justification is: Augustine reads justification as a making righteous, and Trent follows him there; and Chrysostom's seventh homily on Romans, on 3:27–28, speaks of justification by faith without saying "faith alone". So the fathers are cited for what they say, and the ontology is argued from Paul.

The rival is Trent, and it holds every one of these texts. It parts from the canonical witness at exactly one reading: that "justified" in James 2:24 is the increase of a justification already received, by works done in grace (Session VI, ch. 10). On that reading works are part of the ground, and faith alone fails. The Because result finds that one atom mechanically, and the load-bearing result shows the Reformed formula needs it: without the demonstrative reading of James, "faith never alone" no longer follows. The burden with James says the same at the level of readings: rejecting James's reading alone overturns the formula, and nothing else about faith alone changes.

What this argument does not show is that the Reformed readings are right. It shows where the disagreement is. Every text is common ground; every reading is cited to the people who hold it; and the burden results name, corpus by corpus, what a reader must reject to deny the conclusion.

TestimonyArguments.CanonicalWitness.Atoms — the atomic claims

What the texts say, corpus by corpus; the three parts of faith alone — that faith is necessary, that it is sufficient, and that works are not the ground; what James adds, that works are the fruit of saving faith; and the readings on which James and Trent part. See TestimonyArguments.CanonicalWitness for the argument this encodes.

TestimonyArguments.CanonicalWitness.Sources — a citation for every atom

Every text is cited to scripture alone. That is the argument's point, and the generated manifest shows it: every text atom is marked as grounded in scripture alone. The rival grants every one of them — Trent quotes most of them itself — so what the texts say is common ground, and nothing in the argument turns on a citation that only one side accepts.

The readings are where the argument is made, and they are cited as readings: each corpus's step carries its own rated source (TestimonyArguments.CanonicalWitness.Lines). cite holds the argument's own citations; tridentineCite overrides the one atom on which Trent parts from it, the sense of "justified" in James 2:24.

The claims, numbered

※ grounded in scripture alone: the reading is assumed, not argued for.

textOnly

A claim about what a text says, cited to the text alone. Every party to the argument accepts the text as scripture, so the claim is consensus.

def textOnly : List ScriptureCitation → Source :=
  fun refs =>
    { primary := Reference.scripture refs,
      tradition := Tradition.christianHistoricalGrammatical,
      confidence := Confidence.consensus }

verse

A verse, as a citation.

def verse : Book → ℕ → ℕ → ScriptureCitation :=
  fun b c v =>
    { ref := PassageRange.verse { book := b, chapter := c, verse := v } }

verses

A range of verses in one chapter, as a citation.

def verses : Book → ℕ → ℕ → ℕ → ScriptureCitation :=
  fun b c v w =>
    {
      ref :=
        PassageRange.range
          { book := b, startChapter := c, startVerse := v, endChapter := c,
            endVerse := w } }

cite

The argument's citation of every atom.

def cite : Claim → AtomMeta

tridentineCite

Trent's citations: the argument's, except the one atom Trent denies — the demonstrative sense of "justified" in James 2:24, which Trent reads as the increase of a justification already received, quoting the verse.

def tridentineCite : Claim → AtomMeta

TestimonyArguments.CanonicalWitness.Lines — one reading per corpus

Each corpus is a line of reason: its texts as grounds, and one step — the reading — carrying them to what it delivers. The texts are granted by every party; the step is where each corpus is read, and it is cited and rated as a reading.

A corpus delivers only what its texts say. Hebrews says faith is necessary, and nothing about works; the Johannine texts say faith is sufficient and necessary; Peter and Jesus say that works are not the ground and that faith is sufficient. Paul says all three, and he is read twice, because he says them in different places: on works (Romans 3:28, Ephesians 2:8–9, Titus 3:5), that works are not the ground; on faith (Romans 4:4–5, Galatians 2:16, 3:11), that faith is necessary and sufficient. Faith alone is the three together (toFaithAlone), so no reading has to carry more than its own texts.

The readings, rated

Every reading but Hebrews' is rated disputed: Trent grants the texts and denies that faith alone follows (Session VI, canon 9). Hebrews' reading is consensus, because Trent makes it too — its chapter 8 calls faith the beginning of salvation, "without which it is impossible to please God".

paulineReadingSource

Paul's reading on works, cited to the Reformed exegesis, and to the first Christian writer outside the New Testament to say it: Clement of Rome, writing that we are justified "not by ourselves … nor by works which we have wrought in holiness of heart, but by that faith through which, from the beginning, Almighty God has justified all men" (1 Clement 32.4); and to Polycarp, who writes to the Philippians "knowing that by grace you are saved, not of works" (Philippians 1). Rome venerates both as saints.

def paulineReadingSource : Source :=
  { primary := Reference.work schreinerFaithAlone,
    supporting :=
      [Reference.work Bib.calvinInstitutes (Bib.Locus.sectionRef "III.xi.19"),
        Reference.work anf1 (Bib.Locus.sectionRef "1 Clement 32.4"),
        Reference.work anf1
          (Bib.Locus.sectionRef "Polycarp, Epistle to the Philippians 1")],
    tradition := Tradition.reformedProtestant,
    confidence := Confidence.disputed }

paulineFaithReadingSource

Paul's reading on faith: that it is necessary — "not justified by works of the law except through faith" (Galatians 2:16, ἐὰν μή), "the righteous shall live by faith" (3:11) — and sufficient — "to the one who does not work but believes … his faith is counted as righteousness" (Romans 4:5). Trent makes the first half of it: its chapter 8 reads the Apostle's "justified by faith" as faith "the beginning of human salvation, the foundation and root of all justification". It denies the second (canon 9), so the reading is disputed.

Two fathers Rome names Doctors of the Church say the second half in terms. Basil: "recognizing oneself as lacking true justice, to be justified by faith in Christ alone" (Homily 20, Of Humility). Hilary of Poitiers, of Jesus forgiving the paralytic: the Law could not absolve, "since faith alone justifies" — fides enim sola iustificat (Commentary on Matthew 8.6).

def paulineFaithReadingSource : Source :=
  { primary := Reference.work schreinerFaithAlone,
    supporting :=
      [Reference.work tannerDecrees
          (Bib.Locus.sectionRef
            "Trent, Session VI (1547), Decree on Justification, ch. 8"),
        Reference.work Bib.calvinInstitutes (Bib.Locus.sectionRef "III.xi.19"),
        Reference.work basilAsceticalWorks
          (Bib.Locus.sectionRef "Homily 20, Of Humility"),
        Reference.work hilaryMatthew (Bib.Locus.sectionRef "8.6")],
    tradition := Tradition.reformedProtestant,
    confidence := Confidence.disputed }

hebrewsReadingSource

Hebrews' reading: that faith is necessary. Conceded by Trent.

def hebrewsReadingSource : Source :=
  {
    primary :=
      Reference.work bruceHebrews
        (Bib.Locus.adLoc { book := Book.hebrews, chapter := 11, verse := 6 }),
    supporting :=
      [Reference.work tannerDecrees
          (Bib.Locus.sectionRef
            "Trent, Session VI (1547), Decree on Justification, ch. 8")],
    tradition := Tradition.christianHistoricalGrammatical,
    confidence := Confidence.consensus }

johannineReadingSource

The Johannine reading, cited to Calvin's commentary on John. Aquinas reads the same texts of a faith formed by charity (TestimonyArguments.SolaFide).

def johannineReadingSource : Source :=
  {
    primary :=
      Reference.work calvinJohn
        (Bib.Locus.adLoc { book := Book.john, chapter := 3, verse := 16 }),
    tradition := Tradition.reformedProtestant,
    confidence := Confidence.disputed }

petrineReadingSource

The Petrine reading, cited to Bruce on Peter's speech at the Jerusalem council.

def petrineReadingSource : Source :=
  {
    primary :=
      Reference.work bruceActs
        (Bib.Locus.adLoc { book := Book.acts, chapter := 15, verse := 11 }),
    tradition := Tradition.christianHistoricalGrammatical,
    confidence := Confidence.disputed }

dominicalReadingSource

The dominical reading, cited to Marshall on the Pharisee and the tax collector.

def dominicalReadingSource : Source :=
  {
    primary :=
      Reference.work marshallLuke
        (Bib.Locus.adLoc { book := Book.luke, chapter := 18, verse := 14 }),
    tradition := Tradition.christianHistoricalGrammatical,
    confidence := Confidence.disputed }

jamesReadingSource

James's reading: works as the fruit of a faith that has justified.

def jamesReadingSource : Source :=
  { primary := Reference.work mooJames (Bib.Locus.adLoc Scripture.james2_14),
    supporting :=
      [Reference.work johnsonJames (Bib.Locus.adLoc Scripture.james2_24),
        Reference.work Bib.calvinInstitutes
          (Bib.Locus.sectionRef "III.xvii.11")],
    tradition := Tradition.reformedProtestant,
    confidence := Confidence.disputed }

trentAgainstSufficiencySource

Trent's use of James 2:24 against faith alone: the verse it quotes in chapter 10, against the sufficiency canon 9 denies.

def trentAgainstSufficiencySource : Source :=
  {
    primary :=
      Reference.work tannerDecrees
        (Bib.Locus.sectionRef
          "Trent, Session VI (1547), Decree on Justification, ch. 10 and canon 9"),
    tradition := Tradition.romanCatholic, confidence := Confidence.disputed }

trentOnJamesSource

Trent's reading of James 2:24: justification increased by works.

def trentOnJamesSource : Source :=
  {
    primary :=
      Reference.work tannerDecrees
        (Bib.Locus.sectionRef
          "Trent, Session VI (1547), Decree on Justification, ch. 10"),
    tradition := Tradition.romanCatholic, confidence := Confidence.disputed }

The lines

paulineLine — Paul, on works (Romans 3:28, Ephesians 2:8–9, Titus 3:5)

Paul, on works, read as canon: the undisputed letters with Ephesians and Titus, whoever wrote them. "Apart from works of the law" (Romans 3:28), "not of works" (Ephesians 2:9), "not by works done in righteousness" (Titus 3:5): works are not the ground.

paulineFaithLine — Paul, on faith (Romans 4:4–5, Galatians 2:16, 3:11)

Paul, on faith: faith is necessary — no one is justified except through it (Galatians 2:16, 3:11) — and sufficient — to the one who does not work but believes, faith is counted as righteousness (Romans 4:4–5). Paul's own message, stated apart from what he says about works.

hebrewsLine — Hebrews

Hebrews, read as its own corpus: faith is necessary.

johannineLine — John

John: whoever believes has life, and whoever does not is condemned already.

petrineLine — Peter (Acts 10 and 15)

Peter, in Luke's report: forgiveness to everyone who believes, and salvation through grace, without the yoke.

dominicalLine — Jesus (Luke 7 and 18)

Jesus, in Luke: the woman whose faith saved her, and the tax collector who went home justified.

toFaithAlone

The three parts, together, are faith alone.

jamesLine — James 2

James, read with the distinction between justification and sanctification: the faith he calls dead is the demons' assent, and the justification he means is the display of a faith already counted as righteousness. So works are the fruit of saving faith, not its ground.

toNeverAlone

Faith alone, with its fruit, is faith that is never alone.

trentOnJames

Trent's reading of James 2:24. "Justified" there is the increase of a justification already received, by works done in grace; so works are part of its ground, and faith alone is denied.

jamesAgainstSufficiency

Trent's reading of James against sufficiency. James says faith without works is dead and cannot save (2:14–17), and that a person is justified "not by faith alone" (2:24); read of faith as such, that denies that faith suffices. The rival to the reading on which James and Paul cohere: there, the faith that cannot save is the faith 2:14–17 describes, faith without works (james2TargetsDeadFaith).

notAloneIfWorksGround

And what follows from that: not faith alone.

corpora

The corpora, one reading each, Paul's two readings first.

def corpora : List (Line Claim) :=
  [paulineLine, paulineFaithLine,
    hebrewsLine, johannineLine,
    petrineLine, dominicalLine]

The readings, by name

What an opponent can reject is a corpus's reading. The burden numbers the readings by their place among the lines — the corpora, then James — and these names say which is which, so every burden below reads as the corpora it concerns. readings_named checks each name against its line.

readings_named

Each reading's name points at its own line.

theorem readings_named : (corpora ++ [jamesLine])[Reading.paul]? = some
    paulineLine ∧ (corpora ++ [jamesLine])[Reading.paulOnFaith]? = some
    paulineFaithLine ∧ (corpora ++ [jamesLine])[Reading.hebrews]? = some
    hebrewsLine ∧ (corpora ++ [jamesLine])[Reading.john]? = some johannineLine
    ∧ (corpora ++ [jamesLine])[Reading.peter]? = some petrineLine ∧ (corpora
    ++ [jamesLine])[Reading.jesus]? = some dominicalLine ∧ (corpora ++
    [jamesLine])[Reading.james]? = some jamesLine
-- axioms: propext

TestimonyArguments.CanonicalWitness.Packages — the positions

Trent first, because the rival is written before anything is proved. Then the canonical case, the case with James, and the specific burdens a reader can check one at a time: the case with one corpus's reading rejected, with the readings behind one part of faith alone rejected together, and with all but two rejected. Every text stays granted in each; what goes is the step that reads them.

Each is built with ArgumentPackage.rejecting, the operation the opponent's burden quantifies over (Testimony.Logic.Burden), and its result is proved from that burden in TestimonyArguments.CanonicalWitness.Results. So the named burdens are instances of the computed one, and cannot drift from it.

allTexts

Every text the argument cites, from every corpus and from James. The rival holds all of them.

tridentine — Trent, reading James 2:24 as justification increased by works

Trent. It grants every text the canonical witness reads — its Decree on Justification quotes most of them — and reads James 2:24 as the increase of a justification already received, by works done in grace (Session VI, ch. 10). So works are part of the ground, and faith alone is denied.

Grounded in scripture alone: Romans 3:28: a person is justified by faith apart from works of the law, Ephesians 2:8–9: saved by grace through faith, not of works, Titus 3:5: saved not by works done in righteousness but by his mercy, Romans 4:4–5: to the one who does not work but believes, faith is counted as righteousness, Galatians 2:16: not justified by works of the law but through faith in Christ, Galatians 3:11: no one is justified before God by the law; the righteous shall live by faith, Hebrews 10:38–39: the righteous one shall live by faith, Hebrews 11:6: without faith it is impossible to please God, John 3:16–18: whoever believes has eternal life; whoever does not believe is condemned already, John 5:24: whoever hears and believes has eternal life and does not come into judgement, John 6:28–29: the work of God is that you believe in him whom he has sent, Acts 10:43: everyone who believes in him receives forgiveness of sins, Acts 15:10–11: no yoke on the disciples; we are saved through the grace of the Lord Jesus, Luke 7:50: your faith has saved you, Luke 18:9–14: the tax collector, not the Pharisee who listed his works, went home justified, James 2:14–17: faith by itself, if it does not have works, is dead, James 2:19: even the demons believe, and shudder, James 2:21–23: Abraham's faith was completed by his works, and Genesis 15:6 was fulfilled, James 2:24: a person is justified by works and not by faith alone, Jude 20–21: keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ.

canonicalCase — The canonical witness to faith alone

The canonical witness: every corpus, each on its own reading, and the three parts of faith alone put together.

Grounded in scripture alone: Romans 3:28: a person is justified by faith apart from works of the law, Ephesians 2:8–9: saved by grace through faith, not of works, Titus 3:5: saved not by works done in righteousness but by his mercy, Romans 4:4–5: to the one who does not work but believes, faith is counted as righteousness, Galatians 2:16: not justified by works of the law but through faith in Christ, Galatians 3:11: no one is justified before God by the law; the righteous shall live by faith, Hebrews 10:38–39: the righteous one shall live by faith, Hebrews 11:6: without faith it is impossible to please God, John 3:16–18: whoever believes has eternal life; whoever does not believe is condemned already, John 5:24: whoever hears and believes has eternal life and does not come into judgement, John 6:28–29: the work of God is that you believe in him whom he has sent, Acts 10:43: everyone who believes in him receives forgiveness of sins, Acts 15:10–11: no yoke on the disciples; we are saved through the grace of the Lord Jesus, Luke 7:50: your faith has saved you, Luke 18:9–14: the tax collector, not the Pharisee who listed his works, went home justified.

canonicalWithJames — The canonical witness, with James

The canonical witness with James: James read with the distinction between justification and sanctification, and Jude as consistent with the rest. It concludes the Reformed formula — faith alone, but a faith never alone.

Grounded in scripture alone: Romans 3:28: a person is justified by faith apart from works of the law, Ephesians 2:8–9: saved by grace through faith, not of works, Titus 3:5: saved not by works done in righteousness but by his mercy, Romans 4:4–5: to the one who does not work but believes, faith is counted as righteousness, Galatians 2:16: not justified by works of the law but through faith in Christ, Galatians 3:11: no one is justified before God by the law; the righteous shall live by faith, Hebrews 10:38–39: the righteous one shall live by faith, Hebrews 11:6: without faith it is impossible to please God, John 3:16–18: whoever believes has eternal life; whoever does not believe is condemned already, John 5:24: whoever hears and believes has eternal life and does not come into judgement, John 6:28–29: the work of God is that you believe in him whom he has sent, Acts 10:43: everyone who believes in him receives forgiveness of sins, Acts 15:10–11: no yoke on the disciples; we are saved through the grace of the Lord Jesus, Luke 7:50: your faith has saved you, Luke 18:9–14: the tax collector, not the Pharisee who listed his works, went home justified, James 2:14–17: faith by itself, if it does not have works, is dead, James 2:19: even the demons believe, and shudder, James 2:21–23: Abraham's faith was completed by his works, and Genesis 15:6 was fulfilled, James 2:24: a person is justified by works and not by faith alone, Jude 20–21: keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ.

One corpus's reading rejected

withoutPaul — The canonical witness, without Paul's readings

Without Paul: both his readings, on works and on faith.

Grounded in scripture alone: Romans 3:28: a person is justified by faith apart from works of the law, Ephesians 2:8–9: saved by grace through faith, not of works, Titus 3:5: saved not by works done in righteousness but by his mercy, Romans 4:4–5: to the one who does not work but believes, faith is counted as righteousness, Galatians 2:16: not justified by works of the law but through faith in Christ, Galatians 3:11: no one is justified before God by the law; the righteous shall live by faith, Hebrews 10:38–39: the righteous one shall live by faith, Hebrews 11:6: without faith it is impossible to please God, John 3:16–18: whoever believes has eternal life; whoever does not believe is condemned already, John 5:24: whoever hears and believes has eternal life and does not come into judgement, John 6:28–29: the work of God is that you believe in him whom he has sent, Acts 10:43: everyone who believes in him receives forgiveness of sins, Acts 15:10–11: no yoke on the disciples; we are saved through the grace of the Lord Jesus, Luke 7:50: your faith has saved you, Luke 18:9–14: the tax collector, not the Pharisee who listed his works, went home justified.

withoutHebrews — The canonical witness, without Hebrews' reading

Without Hebrews' reading.

Grounded in scripture alone: Romans 3:28: a person is justified by faith apart from works of the law, Ephesians 2:8–9: saved by grace through faith, not of works, Titus 3:5: saved not by works done in righteousness but by his mercy, Romans 4:4–5: to the one who does not work but believes, faith is counted as righteousness, Galatians 2:16: not justified by works of the law but through faith in Christ, Galatians 3:11: no one is justified before God by the law; the righteous shall live by faith, Hebrews 10:38–39: the righteous one shall live by faith, Hebrews 11:6: without faith it is impossible to please God, John 3:16–18: whoever believes has eternal life; whoever does not believe is condemned already, John 5:24: whoever hears and believes has eternal life and does not come into judgement, John 6:28–29: the work of God is that you believe in him whom he has sent, Acts 10:43: everyone who believes in him receives forgiveness of sins, Acts 15:10–11: no yoke on the disciples; we are saved through the grace of the Lord Jesus, Luke 7:50: your faith has saved you, Luke 18:9–14: the tax collector, not the Pharisee who listed his works, went home justified.

withoutJohn — The canonical witness, without John's reading

Without John's reading.

Grounded in scripture alone: Romans 3:28: a person is justified by faith apart from works of the law, Ephesians 2:8–9: saved by grace through faith, not of works, Titus 3:5: saved not by works done in righteousness but by his mercy, Romans 4:4–5: to the one who does not work but believes, faith is counted as righteousness, Galatians 2:16: not justified by works of the law but through faith in Christ, Galatians 3:11: no one is justified before God by the law; the righteous shall live by faith, Hebrews 10:38–39: the righteous one shall live by faith, Hebrews 11:6: without faith it is impossible to please God, John 3:16–18: whoever believes has eternal life; whoever does not believe is condemned already, John 5:24: whoever hears and believes has eternal life and does not come into judgement, John 6:28–29: the work of God is that you believe in him whom he has sent, Acts 10:43: everyone who believes in him receives forgiveness of sins, Acts 15:10–11: no yoke on the disciples; we are saved through the grace of the Lord Jesus, Luke 7:50: your faith has saved you, Luke 18:9–14: the tax collector, not the Pharisee who listed his works, went home justified.

withoutPeter — The canonical witness, without Peter's reading

Without Peter's reading.

Grounded in scripture alone: Romans 3:28: a person is justified by faith apart from works of the law, Ephesians 2:8–9: saved by grace through faith, not of works, Titus 3:5: saved not by works done in righteousness but by his mercy, Romans 4:4–5: to the one who does not work but believes, faith is counted as righteousness, Galatians 2:16: not justified by works of the law but through faith in Christ, Galatians 3:11: no one is justified before God by the law; the righteous shall live by faith, Hebrews 10:38–39: the righteous one shall live by faith, Hebrews 11:6: without faith it is impossible to please God, John 3:16–18: whoever believes has eternal life; whoever does not believe is condemned already, John 5:24: whoever hears and believes has eternal life and does not come into judgement, John 6:28–29: the work of God is that you believe in him whom he has sent, Acts 10:43: everyone who believes in him receives forgiveness of sins, Acts 15:10–11: no yoke on the disciples; we are saved through the grace of the Lord Jesus, Luke 7:50: your faith has saved you, Luke 18:9–14: the tax collector, not the Pharisee who listed his works, went home justified.

withoutJesus — The canonical witness, without the reading of Jesus' words

Without the reading of Jesus' words.

Grounded in scripture alone: Romans 3:28: a person is justified by faith apart from works of the law, Ephesians 2:8–9: saved by grace through faith, not of works, Titus 3:5: saved not by works done in righteousness but by his mercy, Romans 4:4–5: to the one who does not work but believes, faith is counted as righteousness, Galatians 2:16: not justified by works of the law but through faith in Christ, Galatians 3:11: no one is justified before God by the law; the righteous shall live by faith, Hebrews 10:38–39: the righteous one shall live by faith, Hebrews 11:6: without faith it is impossible to please God, John 3:16–18: whoever believes has eternal life; whoever does not believe is condemned already, John 5:24: whoever hears and believes has eternal life and does not come into judgement, John 6:28–29: the work of God is that you believe in him whom he has sent, Acts 10:43: everyone who believes in him receives forgiveness of sins, Acts 15:10–11: no yoke on the disciples; we are saved through the grace of the Lord Jesus, Luke 7:50: your faith has saved you, Luke 18:9–14: the tax collector, not the Pharisee who listed his works, went home justified.

The opponent's two ways

withoutTheWorksWitnesses — The canonical witness, without Paul's on works, Peter's and Jesus' readings

Without the three readings that say works are not the ground — Paul's on works, Peter's and Jesus'.

Grounded in scripture alone: Romans 3:28: a person is justified by faith apart from works of the law, Ephesians 2:8–9: saved by grace through faith, not of works, Titus 3:5: saved not by works done in righteousness but by his mercy, Romans 4:4–5: to the one who does not work but believes, faith is counted as righteousness, Galatians 2:16: not justified by works of the law but through faith in Christ, Galatians 3:11: no one is justified before God by the law; the righteous shall live by faith, Hebrews 10:38–39: the righteous one shall live by faith, Hebrews 11:6: without faith it is impossible to please God, John 3:16–18: whoever believes has eternal life; whoever does not believe is condemned already, John 5:24: whoever hears and believes has eternal life and does not come into judgement, John 6:28–29: the work of God is that you believe in him whom he has sent, Acts 10:43: everyone who believes in him receives forgiveness of sins, Acts 15:10–11: no yoke on the disciples; we are saved through the grace of the Lord Jesus, Luke 7:50: your faith has saved you, Luke 18:9–14: the tax collector, not the Pharisee who listed his works, went home justified.

withoutTheNecessityWitnesses — The canonical witness, without Paul's on faith, Hebrews' and John's readings

Without the three readings that say faith is necessary — Paul's on faith, Hebrews' and John's.

Grounded in scripture alone: Romans 3:28: a person is justified by faith apart from works of the law, Ephesians 2:8–9: saved by grace through faith, not of works, Titus 3:5: saved not by works done in righteousness but by his mercy, Romans 4:4–5: to the one who does not work but believes, faith is counted as righteousness, Galatians 2:16: not justified by works of the law but through faith in Christ, Galatians 3:11: no one is justified before God by the law; the righteous shall live by faith, Hebrews 10:38–39: the righteous one shall live by faith, Hebrews 11:6: without faith it is impossible to please God, John 3:16–18: whoever believes has eternal life; whoever does not believe is condemned already, John 5:24: whoever hears and believes has eternal life and does not come into judgement, John 6:28–29: the work of God is that you believe in him whom he has sent, Acts 10:43: everyone who believes in him receives forgiveness of sins, Acts 15:10–11: no yoke on the disciples; we are saved through the grace of the Lord Jesus, Luke 7:50: your faith has saved you, Luke 18:9–14: the tax collector, not the Pharisee who listed his works, went home justified.

withoutTheSufficiencyWitnesses — The canonical witness, without Paul's on faith, John's, Peter's and Jesus' readings

Without the four readings that say faith is sufficient — Paul's on faith, John's, Peter's and Jesus'.

Grounded in scripture alone: Romans 3:28: a person is justified by faith apart from works of the law, Ephesians 2:8–9: saved by grace through faith, not of works, Titus 3:5: saved not by works done in righteousness but by his mercy, Romans 4:4–5: to the one who does not work but believes, faith is counted as righteousness, Galatians 2:16: not justified by works of the law but through faith in Christ, Galatians 3:11: no one is justified before God by the law; the righteous shall live by faith, Hebrews 10:38–39: the righteous one shall live by faith, Hebrews 11:6: without faith it is impossible to please God, John 3:16–18: whoever believes has eternal life; whoever does not believe is condemned already, John 5:24: whoever hears and believes has eternal life and does not come into judgement, John 6:28–29: the work of God is that you believe in him whom he has sent, Acts 10:43: everyone who believes in him receives forgiveness of sins, Acts 15:10–11: no yoke on the disciples; we are saved through the grace of the Lord Jesus, Luke 7:50: your faith has saved you, Luke 18:9–14: the tax collector, not the Pharisee who listed his works, went home justified.

hebrewsAndJesus — Hebrews and Jesus' words alone

Two corpora alone: Hebrews and Jesus' words, with Paul's, John's and Peter's readings rejected.

Grounded in scripture alone: Romans 3:28: a person is justified by faith apart from works of the law, Ephesians 2:8–9: saved by grace through faith, not of works, Titus 3:5: saved not by works done in righteousness but by his mercy, Romans 4:4–5: to the one who does not work but believes, faith is counted as righteousness, Galatians 2:16: not justified by works of the law but through faith in Christ, Galatians 3:11: no one is justified before God by the law; the righteous shall live by faith, Hebrews 10:38–39: the righteous one shall live by faith, Hebrews 11:6: without faith it is impossible to please God, John 3:16–18: whoever believes has eternal life; whoever does not believe is condemned already, John 5:24: whoever hears and believes has eternal life and does not come into judgement, John 6:28–29: the work of God is that you believe in him whom he has sent, Acts 10:43: everyone who believes in him receives forgiveness of sins, Acts 15:10–11: no yoke on the disciples; we are saved through the grace of the Lord Jesus, Luke 7:50: your faith has saved you, Luke 18:9–14: the tax collector, not the Pharisee who listed his works, went home justified.

James without its hinge

jamesWithoutDemonstrative — James 2

James without the demonstrative reading of "justified": his texts, and the distinction between justification and sanctification, but not the sense of 2:21–24 on which James and Trent part.

withJamesUndemonstrated — The canonical witness with James, without the demonstrative reading

The canonical witness with James, on that reading.

Grounded in scripture alone: Romans 3:28: a person is justified by faith apart from works of the law, Ephesians 2:8–9: saved by grace through faith, not of works, Titus 3:5: saved not by works done in righteousness but by his mercy, Romans 4:4–5: to the one who does not work but believes, faith is counted as righteousness, Galatians 2:16: not justified by works of the law but through faith in Christ, Galatians 3:11: no one is justified before God by the law; the righteous shall live by faith, Hebrews 10:38–39: the righteous one shall live by faith, Hebrews 11:6: without faith it is impossible to please God, John 3:16–18: whoever believes has eternal life; whoever does not believe is condemned already, John 5:24: whoever hears and believes has eternal life and does not come into judgement, John 6:28–29: the work of God is that you believe in him whom he has sent, Acts 10:43: everyone who believes in him receives forgiveness of sins, Acts 15:10–11: no yoke on the disciples; we are saved through the grace of the Lord Jesus, Luke 7:50: your faith has saved you, Luke 18:9–14: the tax collector, not the Pharisee who listed his works, went home justified, James 2:14–17: faith by itself, if it does not have works, is dead, James 2:19: even the demons believe, and shudder, James 2:21–23: Abraham's faith was completed by his works, and Genesis 15:6 was fulfilled, James 2:24: a person is justified by works and not by faith alone, Jude 20–21: keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ.

Paul on faith, on its own

Paul's message about faith, apart from what he says about works: faith is necessary, and it is sufficient. Stated as its own position, so it can be set beside James and asked whether the two cohere — and so the answer can say what it rests on.

paulOnFaith — Paul: faith is necessary and sufficient

Paul: faith is necessary and sufficient. Romans 4:4–5, Galatians 2:16 and 3:11, read as Paul's own claim about faith.

Grounded in scripture alone: Romans 4:4–5: to the one who does not work but believes, faith is counted as righteousness, Galatians 2:16: not justified by works of the law but through faith in Christ, Galatians 3:11: no one is justified before God by the law; the righteous shall live by faith.

jamesReadAgainstSufficiency — James read against the sufficiency of faith

James read against sufficiency, as Trent reads him: every text of James, with "that faith" in 2:14 and "not by faith alone" in 2:24 taken of faith as such. Then faith does not suffice.

Grounded in scripture alone: James 2:14–17: faith by itself, if it does not have works, is dead, James 2:19: even the demons believe, and shudder, James 2:21–23: Abraham's faith was completed by his works, and Genesis 15:6 was fulfilled, James 2:24: a person is justified by works and not by faith alone.

TestimonyArguments.CanonicalWitness.Results — what the canonical witness establishes

Every result is conditional on its premises, as everywhere in the library; what this argument adds is that every premise but the readings is a text all parties accept as scripture. So each result says: grant these texts, read each corpus this way, and this follows — and the burden says exactly which readings an opponent has to reject.

The rival

tridentineReading

Trent's world: every text holds, "justified" in James 2:24 is not demonstrative, works are part of the ground, and faith alone fails.

def tridentineReading : Valuation Claim :=
  fun a =>
    match a with
    | Claim.jamesJustifiesDemonstratively => False
    | Claim.worksAreNotTheGround => False
    | Claim.justificationByFaithAlone => False
    | x => True

tridentine_establishes

Trent's reading is coherent, and it denies faith alone. Granting every text, Trent reaches its conclusion by its reading of James 2:24.

theorem tridentine_establishes : Establishes tridentine
-- axioms: propext, Quot.sound

tridentine_is_satisfiable

Trent's premises have a model.

theorem tridentine_is_satisfiable : Satisfiable tridentine.premises
-- axioms: propext, Quot.sound

The canonical witness

canonicalReading

The world in which every text and every reading holds.

def canonicalReading : Valuation Claim :=
  fun x => True

canonical_establishes

From the texts all parties accept, faith alone follows, on one reading per corpus: Paul, Hebrews, John, Peter and Jesus' words, each delivering only what its own texts say.

theorem canonical_establishes : Establishes canonicalCase
-- axioms: propext, Quot.sound

canonicalCase_is_satisfiable

The canonical case has a model.

theorem canonicalCase_is_satisfiable : Satisfiable canonicalCase.premises
-- axioms: propext, Quot.sound

canonicalWithJames_establishes

With James, the Reformed formula follows: justification by faith alone, by a faith that is never alone. James's texts — all of them, 2:24 included — are premises, and they cohere with the other corpora on the distinction between justification and sanctification.

theorem canonicalWithJames_establishes : Establishes canonicalWithJames
-- axioms: propext, Quot.sound

canonicalWithJames_is_satisfiable

The case with James has a model: James and the other corpora can all be held at once.

theorem canonicalWithJames_is_satisfiable : Satisfiable
    canonicalWithJames.premises
-- axioms: propext, Quot.sound

What an opponent must reject

The texts are granted, so what an opponent can reject is a reading. The burden lists every minimal set of readings whose rejection overturns the case, and proves there is no other way (Testimony.Logic.Burden). The results after it take its sets one at a time, as named packages a reader can check: each is an instance of the burden, and is proved from it.

canonical_burden

The opponent's burden against the canonical witness. There are exactly three ways to overturn it, one for each part of faith alone:

• reject the three readings that say works are not the ground — Paul's on works, Peter's and Jesus';
• or the three that say faith is necessary — Paul's on faith, Hebrews' and John's;
• or the four that say faith is sufficient — Paul's on faith, John's, Peter's and Jesus'.

Nothing less overturns it, and nothing else does. Trent does not take the second way: its Decree on Justification reads the Apostle's "justified by faith" as faith "the beginning of human salvation … without which it is impossible to please God".

theorem canonical_burden : OpponentsBurden canonicalCase corpora []
    [toFaithAlone] [[Reading.paul, Reading.peter, Reading.jesus],
    [Reading.paulOnFaith, Reading.hebrews, Reading.john],
    [Reading.paulOnFaith, Reading.john, Reading.peter, Reading.jesus]]
-- axioms: propext, Classical.choice, Quot.sound

What an opponent must reject. The canonical witness to faith alone concludes that justification is by faith alone. That conclusion is overturned exactly when every reading in one of these sets is rejected. Each set is minimal, and no other rejection overturns it:

1. Paul, on works (Romans 3:28, Ephesians 2:8–9, Titus 3:5) (disputed); Peter (Acts 10 and 15) (disputed); Jesus (Luke 7 and 18) (disputed)
2. Paul, on faith (Romans 4:4–5, Galatians 2:16, 3:11) (disputed); Hebrews (consensus); John (disputed)
3. Paul, on faith (Romans 4:4–5, Galatians 2:16, 3:11) (disputed); John (disputed); Peter (Acts 10 and 15) (disputed); Jesus (Luke 7 and 18) (disputed)

No single corpus carries it

Every set in the burden holds more than one corpus, so no single corpus's rejection overturns the case. Here is each, taken away in turn.

paul_not_load_bearing

Paul is not load-bearing. Reject both his readings, and Peter and Jesus still say that works are not the ground, Hebrews and John that faith is necessary, and John, Peter and Jesus that it suffices.

theorem paul_not_load_bearing : Establishes withoutPaul
-- axioms: propext, Classical.choice, Quot.sound

hebrews_not_load_bearing

Nor is Hebrews. Paul and John say faith is necessary too.

theorem hebrews_not_load_bearing : Establishes withoutHebrews
-- axioms: propext, Classical.choice, Quot.sound

john_not_load_bearing

Nor is John. Paul and Hebrews say faith is necessary, and Paul, Peter and Jesus that it is sufficient.

theorem john_not_load_bearing : Establishes withoutJohn
-- axioms: propext, Classical.choice, Quot.sound

peter_not_load_bearing

Nor is Peter. Paul and Jesus still say that works are not the ground.

theorem peter_not_load_bearing : Establishes withoutPeter
-- axioms: propext, Classical.choice, Quot.sound

jesus_not_load_bearing

Nor are Jesus' words. Paul and Peter still say that works are not the ground.

theorem jesus_not_load_bearing : Establishes withoutJesus
-- axioms: propext, Classical.choice, Quot.sound

hebrews_and_jesus_suffice

Two corpora are enough: Hebrews, that faith is necessary, and Jesus' words, that it is sufficient and that works are not the ground. Rejecting Paul's, John's and Peter's readings leaves a reading of each set standing.

theorem hebrews_and_jesus_suffice : Establishes hebrewsAndJesus
-- axioms: propext, Classical.choice, Quot.sound

withoutPaul_is_satisfiable

Each named variant has a model: rejecting readings never makes the rest inconsistent. Without Paul:

theorem withoutPaul_is_satisfiable : Satisfiable withoutPaul.premises
-- axioms: propext, Classical.choice, Quot.sound

withoutHebrews_is_satisfiable

Without Hebrews, the premises have a model.

theorem withoutHebrews_is_satisfiable : Satisfiable withoutHebrews.premises
-- axioms: propext, Classical.choice, Quot.sound

withoutJohn_is_satisfiable

Without John, the premises have a model.

theorem withoutJohn_is_satisfiable : Satisfiable withoutJohn.premises
-- axioms: propext, Classical.choice, Quot.sound

withoutPeter_is_satisfiable

Without Peter, the premises have a model.

theorem withoutPeter_is_satisfiable : Satisfiable withoutPeter.premises
-- axioms: propext, Classical.choice, Quot.sound

withoutJesus_is_satisfiable

Without Jesus' words, the premises have a model.

theorem withoutJesus_is_satisfiable : Satisfiable withoutJesus.premises
-- axioms: propext, Classical.choice, Quot.sound

hebrewsAndJesus_is_satisfiable

Hebrews and Jesus' words alone have a model.

theorem hebrewsAndJesus_is_satisfiable : Satisfiable hebrewsAndJesus.premises
-- axioms: propext, Classical.choice, Quot.sound

The three ways, each written down

Each way of overturning the case is a world an opponent could stand in: every text true, the readings of the other corpora granted, and faith alone false. Naming that world is what makes the burden concrete.

noWorksWitnessReading

The first way: grant every text and every reading on faith, but none of Paul's on works, Peter's or Jesus'. Faith is necessary and sufficient, but works are not shown not to be the ground.

def noWorksWitnessReading : Valuation Claim :=
  fun a =>
    match a with
    | Claim.worksAreNotTheGround => False
    | Claim.justificationByFaithAlone => False
    | x => True

works_witnesses_jointly_load_bearing

To deny that works are not the ground, an opponent must reject three readings — Paul's on works, Peter's and Jesus'. With all three rejected, faith alone no longer follows; with any one kept, it does.

theorem works_witnesses_jointly_load_bearing : ¬Establishes
    withoutTheWorksWitnesses
-- axioms: propext, Quot.sound

noNecessityWitnessReading

The second way: grant every text, but not Paul's reading on faith, nor Hebrews', nor John's. Faith is sufficient and works are not the ground, but faith is not shown to be necessary.

def noNecessityWitnessReading : Valuation Claim :=
  fun a =>
    match a with
    | Claim.faithIsNecessary => False
    | Claim.justificationByFaithAlone => False
    | x => True

necessity_witnesses_jointly_load_bearing

To deny that faith is necessary, an opponent must reject three readings — Paul's on faith, Hebrews' and John's. Trent does not: it reads Paul's "justified by faith" as faith the foundation of justification, without which it is impossible to please God. That part of faith alone is common ground.

theorem necessity_witnesses_jointly_load_bearing : ¬Establishes
    withoutTheNecessityWitnesses
-- axioms: propext, Quot.sound

noSufficiencyWitnessReading

The third way: grant every text, but not Paul's reading on faith, nor John's, Peter's or Jesus'. Faith is necessary and works are not the ground, but faith is not shown to suffice.

def noSufficiencyWitnessReading : Valuation Claim :=
  fun a =>
    match a with
    | Claim.faithIsSufficient => False
    | Claim.justificationByFaithAlone => False
    | x => True

sufficiency_witnesses_jointly_load_bearing

To deny that faith suffices, an opponent must reject four readings — Paul's on faith, John's, Peter's and Jesus'. This is the way Trent takes (canon 9), and the widest of the three: four corpora say it.

theorem sufficiency_witnesses_jointly_load_bearing : ¬Establishes
    withoutTheSufficiencyWitnesses
-- axioms: propext, Quot.sound

canonicalWithJames_burden

The opponent's burden against the canonical witness with James. The three ways of overturning faith alone remain, and a fourth is added for the Reformed formula: rejecting James's reading alone. That set has one reading in it — James is the formula's single point of failure, as he is its only witness that works are the fruit of faith.

theorem canonicalWithJames_burden : OpponentsBurden canonicalWithJames
    (corpora ++ [jamesLine]) [p Claim.jude20_21] [toFaithAlone, toNeverAlone]
    [[Reading.paul, Reading.peter, Reading.jesus], [Reading.paulOnFaith,
    Reading.hebrews, Reading.john], [Reading.paulOnFaith, Reading.john,
    Reading.peter, Reading.jesus], [Reading.james]]
-- axioms: propext, Classical.choice, Quot.sound

What an opponent must reject. The canonical witness, with James concludes that justification is by faith alone, by a faith never alone. That conclusion is overturned exactly when every reading in one of these sets is rejected. Each set is minimal, and no other rejection overturns it:

1. Paul, on works (Romans 3:28, Ephesians 2:8–9, Titus 3:5) (disputed); Peter (Acts 10 and 15) (disputed); Jesus (Luke 7 and 18) (disputed)
2. Paul, on faith (Romans 4:4–5, Galatians 2:16, 3:11) (disputed); Hebrews (consensus); John (disputed)
3. Paul, on faith (Romans 4:4–5, Galatians 2:16, 3:11) (disputed); John (disputed); Peter (Acts 10 and 15) (disputed); Jesus (Luke 7 and 18) (disputed)
4. James 2 (disputed)

James

jamesUndemonstratedReading

James read without the demonstrative sense of "justified": works are not shown to be the fruit of faith, and the Reformed formula does not follow.

def jamesUndemonstratedReading : Valuation Claim :=
  fun a =>
    match a with
    | Claim.jamesJustifiesDemonstratively => False
    | Claim.worksAreFruitOfFaith => False
    | Claim.faithAloneNeverAlone => False
    | x => True

james_demonstrative_is_load_bearing

The sense of "justified" in James is load-bearing for the formula. Take the demonstrative reading away, keeping every text of James and the distinction between justification and sanctification, and "faith never alone" no longer follows.

theorem james_demonstrative_is_load_bearing : ¬Establishes
    withJamesUndemonstrated
-- axioms: propext, Quot.sound

Paul on faith, beside James

Paul's message about faith, stated on its own: faith is necessary and it is sufficient. Does James contradict it? Not on its texts: none of them says either. It turns on one reading — of whom James says "can that faith save him?" (2:14).

paul_on_faith_establishes

Paul: faith is necessary and sufficient. From Romans 4:4–5 and Galatians 2:16 and 3:11 alone, on Paul's reading of them.

theorem paul_on_faith_establishes : Establishes paulOnFaith
-- axioms: propext, Quot.sound

paulOnFaith_is_satisfiable

Paul's claim about faith has a model.

theorem paulOnFaith_is_satisfiable : Satisfiable paulOnFaith.premises
-- axioms: propext, Quot.sound

paulWithJamesPlainlyReading

James's world read plainly, beside Paul's: every text of James true, the faith James calls dead is faith without works, justification and sanctification distinct — and "justified" in 2:21–24 given its ordinary sense, not the demonstrative one. Faith is necessary and sufficient.

def paulWithJamesPlainlyReading : Valuation Claim :=
  fun a =>
    match a with
    | Claim.jamesJustifiesDemonstratively => False
    | Claim.worksAreFruitOfFaith => False
    | Claim.faithAloneNeverAlone => False
    | x => True

paul_on_faith_stands_with_james

Paul's claim about faith stands with James. Every text of James, the reading of 2:14–17 as about faith without works, and the distinction between justification and sanctification can all be held with faith necessary and sufficient — and without the demonstrative sense of "justified" on which James and Trent part. The harmony does not rest on that contested sense.

theorem paul_on_faith_stands_with_james : Satisfiable (paulOnFaith.premises ++
    [paulOnFaith.conclusion] ++ jamesWithoutDemonstrative.premises)
-- axioms: propext, Quot.sound

jamesAgainstSufficiencyReading

The world of James read against sufficiency: every text of James true, and faith, as such, not enough.

def jamesAgainstSufficiencyReading : Valuation Claim :=
  fun a =>
    match a with
    | Claim.faithIsSufficient => False
    | Claim.justificationByFaithAlone => False
    | Claim.faithAloneNeverAlone => False
    | x => True

jamesReadAgainstSufficiency_is_satisfiable

James read against sufficiency has a model: the rival is coherent.

theorem jamesReadAgainstSufficiency_is_satisfiable : Satisfiable
    jamesReadAgainstSufficiency.premises
-- axioms: propext, Quot.sound

jamesReadAgainstSufficiency_establishes

The rival reading establishes what it says: faith does not suffice.

theorem jamesReadAgainstSufficiency_establishes : Establishes
    jamesReadAgainstSufficiency
-- axioms: propext, Quot.sound

james_against_sufficiency_contradicts_paul

What the harmony rests on. Read "that faith" in James 2:14 and "not by faith alone" in 2:24 of faith as such, as Trent does, and James and Paul's claim about faith cannot both be held. So the harmony is a reading, not a given: it rests on the faith James says cannot save being the faith 2:14–17 describes — faith without works — which is james2TargetsDeadFaith, cited to Moo and Johnson.

theorem james_against_sufficiency_contradicts_paul : ¬Satisfiable
    (paulOnFaith.premises ++ jamesReadAgainstSufficiency.premises)
-- axioms: propext, Classical.choice, Quot.sound

Why the canonical witness stands against Trent

Both positions hold every text. They part at one reading: the sense of "justified" in James 2:21–24.

whyTheCanonicalWitnessStandsAgainstTrent

Why the canonical witness, with James, stands against Trent. The crux is the demonstrative sense of "justified" in James: it breaks Trent at exactly its reading of James 2:24, and the Reformed formula needs it. Every other premise of Trent — every text — the canonical witness holds too.

Why The canonical witness, with James stands against Trent, reading James 2:24 as justification increased by works.

• The crux: \(P_{28}\), a premise of The canonical witness, with James.
• What it does: its conclusion does not follow without it.
• Where the rival breaks: \(\lnot P_{28}\) cannot be held together with \(P_{28}\); each is needed for the break, and without the crux they stand.
• What this rests on:
  • \(P_{28}\) ‘Justified’ in James 2:21–24 means shown to be righteous, not made righteous — disputed: calvin-institutes-1960, §III.xvii.11; Jas 2:21-23