While the Reformed faith is most adequately summarized by our Confessional Standards Westminster Standards (Westminster Confession of Faith [1] and its Catechisms–The Westminster Larger & Shorter Catechisms), and the Three Forms (Belgic Confession, Synod of Dordt, Heidelberg Catechism), it has historically been summarized by its five solas (Sola Scriptura, Sola Gratia, Sola Fide, Solus Christus, Soli Deo Gloria) and its soteriological doctrines of grace (historically summarized by the acronym T.U.L.I.P).

[1] American version, 1788. The session of CCC currently takes exception to these standards at two points: (1) Those places in the Westminster Standards that prohibit the practice of paedocommunion (e.g. WLC 177), and the majority historical interpretation of the Heidelberg Catechism (Lord’s Day 30 81); (2) Those places that identify the universal church and the kingdom of God as coequal and coextensive (e.g. WCF 25.2).

A.   The Five Solas of the Reformation

Neither Martin Luther, John Calvin, nor any other Protestant Reformer for that matter, ever summarized their teachings in a tidy list, including Scripture alone (Sola Scriptura), grace alone (Sola Gratia), faith alone (Sola Fide), Christ alone (Solus Christus), to the glory of God alone (Soli Deo Gloria). Nevertheless, during the nineteenth and twentieth centuries, this fivefold summary became the shorthand version of what is known as Reformed theology. While this description of the Reformed faith is anachronistic, it captures the doctrines of the Reformation well. More importantly, Reformed theology faithfully captures the essence of the gospel. These five solas are thoroughly biblical, and they show forth the glory of God’s gracious way of salvation and his authoritative purpose for life in a way that sets the tone for true biblical theology that transforms all of life.

1. Sola Scriptura
Theology must be Scripturally-grounded. Why? Because it is the very Word of God who is the principium essendi (principle, or foundation, of existence). As such, He is also the principium cognoscendi (principle, or foundation, of knowledge). God, as Author and Creator, has all authority. Thus, when God speaks, it’s necessarily authoritative (see. WCF 1.4). The Bible is God’s authoritative, breathed-out (θεόπνευστος, theopneustos) Word inscripturated, which does not come from man’s own interpretation but was produced by men as they were carried along by the Holy Spirit, the prophetic word more fully confirmed to which you will do well to pay attention, for all of Scripture is breathed out by God, and profitable for teaching, for reproof, for correction, and for training in righteousness that saints of God may be complete, equipped for every good work (2 Pet 1:19–21 cf. 2 Tim 3:15–17). Scripture is the sole infallible rule of faith and life (see. WCF 1). Scripture alone can be our guide to walking with God. Everything else is both useless and superfluous.

God’s life-giving speech reveals to us His salvation and calls us to faith and repentance. We were once darkness, but now we are light in the Lord (Eph 5:8). Satan blinds the minds of unbelievers, lest they see the light of the gospel of the glory of Christ (2 Cor 4:4). Yet God who commands light to shine out of darkness shines in our hearts, giving us the light “of the glory of God in the face of Jesus Christ” (2 Cor 4:6). God always does this by the Spirit working through His Word.

The Holy Spirit is the Author of Scripture, and He speaks through Scripture (Heb 3:7). The Scriptures teach us everything that we need to make us wise for salvation through faith in Christ and to be thoroughly equipped for every good work (2 Tim 3:15–17). This is why those who do not speak according to the rule of Scripture have no light in them (Isa 8:20). Yet without the Spirit, even the Scriptures cannot help us, for because we are dead in trespasses and sins (Eph 2:1–2), our minds and hearts are darkened (Eph 4:18; Rom 1:21). Consequently, for us to comprehend the Scriptures we need the illuminating power of the Holy Spirit of God turn on the lights (Eph 5:14). Yet we must be born of the Spirit to see God’s kingdom (John 3:5). Only through the Spirit working by and with the Scriptures in our hearts can we walk in the light with the God who is light (1 John 1:7).

2. Solus Christos
Theology must be Christ-focused. We should believe everything Scripture teaches us because it is God’s Word (John 8:47). Thus, we should believe all Christ teaches us. Christ is the Word of God incarnate (John 1:1). As the God-man, He is truly God and truly man (see. WCF 8, BC 19), thus carrying in His Person the authority of God. He is the main point of the Bible, and the whole Bible testifies to Him (John 5:39; Luke 24:27; 1 Peter 1:10–12). Jesus alone can reconcile God and man, killing the enmity between God and man (Gen 3:15, Rom 5:10). Without the Spirit, we could not receive God’s testimony in Scripture; without Christ, even God’s words cannot save us. Theology is Christ-focused because no one comes to the Father apart from Him (John 14:6) and because the Spirit seeks to glorify Him for our salvation (John 16:8–14). The Father is well-pleased with His Son (Mark 1:11), and He is well-pleased with us only when we are in the Son (Eph 1:6). Jesus alone can save His people from their sins (Matt 1:21) because He alone is their Prophet revealing to them by His Word and Spirit the will of God for their salvation; He alone is their Priest who offered Himself as a sacrifice to satisfy divine justice for them; and He alone is their King who subdues them to Himself, rules and defends them and restrains and conquers all His and their enemies (WSC 24–26). There is no fellowship with God apart from Christ, and we count all things loss compared to the excellence of the knowledge of Christ Jesus our Lord (Phil 3:8).

3. Sola Fide
Theology must be faith-driven. Without faith, it is impossible to please God (Heb 11:6). Faith is the instrument by which we take hold of our salvation in Christ. Like the empty hand of a beggar, faith reaches out to receive Christ. By faith, we believe that He who has promised is able to perform that which He promises (Rom 4:21). God will fulfill His purposes, but if we do not believe, we cannot receive (Isa 7:9; 45:17). Faith has no merit before God. We are justified by faith without the works of the law (Rom 3:28). We are not saved by good works but are saved for good works (Eph 2:8–10). Knowledge of Christ through Scripture, assent to these truths in our minds, and Spirit-wrought trust from our hearts characterize saving faith. We must live by faith in the Son of God, who loved us and gave Himself for us (Gal 2:20).

4. Sola Gratia
Theology must be grace-saturated. We are saved by the grace of God alone. If we are saved by faith, then it follows that we are saved, not by works of the law, but by grace alone (Rom 11:6). Grace is unmerited favour. It is God’s generous disposition by which He lavishes us with good things that we do not deserve. Everything we receive from God is by grace, from our daily bread to the final resurrection of our bodies (Ps 145:8). The grace of God is vested in Christ and He alone gives saving grace to those whom the Father pities in His mercy (Ps 103:13). This is why the Apostle Paul’s letters begin, “Grace and peace to you from God the Father and from the Lord Jesus Christ” (2 Cor 1:2; Gal 1:3; Eph 1:2; Phil 1:2). The Holy Spirit teaches us through Scripture that salvation is by grace alone because salvation is by faith in Christ alone. Grace is not a sentimental idea leading us to ignore our sins, not caring how we live. “For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works” (Titus 2:11–14).

5. Soli Deo Gloria
Theology must be God-dominated. All things exist for God’s glory. God is triune–one Being in three Persons–Father, Son, and Holy Spirit. Each of the three persons of the Trinity saves us in harmonious unity in a way that leads to the worship of all three divine persons. We have fellowship with the Son in grace, with the Father in love, and with the Holy Spirit in strength and comfort (2 Co 13:14; Acts 9:31). Because we have nothing that we have not received (1 Cor 4:7), we should do all things in the name of the Lord Jesus Christ, giving thanks to God the Father through Him (Col 3:17). We live by the Spirit and keep in step with the Spirit (Gal 5:25). If we are to live for God’s glory, then we must listen to the Spirit speaking in His Word, receiving God’s grace through faith alone in Christ, all to God’s glory alone.[1]

Ultimately, the five solas are not merely a summary of Reformed theology. They guard and clarify the gospel, mounting a friendly offensive attack on an unbelieving world, transforming Christ’s enemies into His friends. The word alone is important in the solas. Alone secures the God-centered character of the gospel and of the Christian life. The five solas do not say all that needs to be said about true theology, faith, and life, but they are a good start and a clear guide to keep us on the right track.

We are saved by grace alone through faith alone in Christ alone, according to Scripture alone, for the glory of God alone.

B.   The Doctrines of Grace

1. (T)otal Depravity
As a result of the sin of mankind’s first parents, Adam and Eve, the entire human race fell into an estate of sin, subjecting human nature to the power of evil. While post-Fall humanity is dead in their sins and trespasses, they remain in the imago Dei (image of God). However, by the grace of God, total depravity does not mean man is as wicked as he could possibly be–utter depravity. Nevertheless, the doctrine of total depravity, or more accurately, radical corruption, maintains that sin has so corrupted man that every aspect of his being is corrupted by the influence of sin, right to his very core (root, Lt. radix). As such, man is not sick with sin; the natural man is spiritually dead, unable to please God and do any spiritual good. Nothing short of a new life will do to save man from the consequence of sin–death.

(Gen 2:15-17; Rom 3:10-18; 1 Cor 2:14; Eph 2:1-10)

2. (U)nconditional Election
 Since mankind is totally depraved and therefore cannot do anything that would contribute to their salvation, it follows that salvation must be the work of the triune God alone. If election were based on anything that the sinner might be or could do, then, ultimately, salvation would depend on human merit. However, because man in his corruption is dead in sin and unable to do any spiritual good, salvation by works is impossible, a reality which Scripture makes blatantly clear (Eph. 2:8-10). Election is based on God’s sovereign decree alone. Thus, unconditional election, or sovereign election, is the loving act of God’s sovereign will in choosing sinful individuals (which no man can number) upon whom to bestow His lavish grace unto salvation through the Person and Work of Christ according to His good pleasure before the foundation of the world (WMC 3).

(John 10:26; Acts 11:18; 13:48; Rom 8:29-30, 9:10-15; Eph 1:4-11; 2:4-10)

3. (L)imited Atonement
Of all the “five points of Calvinism,” none are more controversial than the doctrine of limited atonement. Because of the connotation of the word ‘limited,’ which mistakenly conjures up ideas of inability; however, limited atonement does not mean that a limit is placed on the value or the merit of the atonement of Jesus Christ. Yet, because of this confusion, many prefer other terms like ‘definite’ or ‘particular’ when referring to Christ’s work of atonement. Regardless of the terminology, the doctrine of particular redemption maintains that the work of Christ upon the cross was sufficient for all and effective only (and particularly) for the elect. In fact, except for the heretical soteriological belief–universalism[2], all theories of the atonement limit Christ's salvific work, either its sufficiency or its efficacy. Christ made satisfaction for sin when he died on the Cross, offering himself as the perfect substitute for God’s chosen people. Therefore, according to God’s eternal plan of salvation, Christ’s death atoned for the sins of the elect but not for the sins of those who never come to him in faith. All those for whom Christ died will be saved, no more, no less.

(Isa 53:11-12; Mark 10:45; John 6:35-58, 10:11-30; 17:6-12; Rom 3:21-31; 8:28-30, 32; Eph 2:8-10; 5:25; Heb 9:28)

4. (I)rresistible Grace
The benefits of the atonement must be applied to the elect, for if God decrees something, it must come to pass. This is the work of the Holy Spirit, whose inward operation enables sinners to repent and believe in Christ. In addition to the outward call of the gospel, made to everyone, the Holy Spirit issues an inward call. The doctrine of irresistible grace maintains this inward calling, which is made only in the elect and inevitably draws them to faith in Christ. The Westminster Confession of Faith describes the Spirit’s gracious, efficacious work thusly: “All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God; taking away their heart of stone and giving unto them a heart of flesh; renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by his grace” (WMC 10.1).

(John 1:12-13; 10:27; Acts 16:14; Rom 8:28-30; 1 Cor 1:23-24; 2 Cor 4:4-6; Eph 2:8-10; 2 Tim 2:24-25)

5. (P)erseverance of the Saints
The perseverance of the saints has two key elements: (1) that God perseveres with his people, and (2) that because God perseveres with his people, they also persevere in the faith in which they were called. The saints are the people of God, whom God has set aside as holy through the work of his Son. The saints' perseverance is the preservation of the saints, for their perseverance depends on God’s preserving grace. Thanks be to God that it is the faithfulness of Christ, rather than the faithfulness of the Christian, that brings the saints to glory, for it could not be any other way.

(Mark 13:13; John 8:31; 10:26-30; Rom 8:13, 28-30, 35-39; 1 Cor 15:1-2;Eph 1:13-14; Phil 1:6; 2:13-14; Col 1:21-23; 2 Tim 2:11-12; Heb 12:14;2 Pet 1:10; 1 John 2:3-6; Jude 24-25; Rev 2:7, 10, 11, 17, 25-26; 3:5, 11-12, 21)

[1] Amended from McGraw, Ryan. “What Are the Five Solas?” Ligonier Ministries. <https://www.ligonier.org/learn/articles/what-are-the-five-solas>.

[2] Theologian J.I. Packer helpfully defines universalism as a belief system that maintains “every human being whom God has created or will create will finally come to enjoy the everlasting salvation into which Christians enter here and now.”