TurretinFan answers the question, why didn’t anyone realize it before the Protestant Reformers?”
The answer is that while the Reformers may have better systematized, organized, and rendered consistent the doctrines known under the umbrella of “sola fide,” or justification by faith alone, they were not in uncharted territory.
That is not to say that the church fathers were consistent or that they all taught the same thing. Nevertheless, the idea of justification by faith alone certainly wasn’t new to the Reformers.
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.
What is interesting about the above is that Chrysostom is denying the necessity of baptism for justification. He’s saying that good works provide confidence but that nevertheless one can be justified by faith alone.
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.” NPNF1: Vol. XIII, Homilies on First Timothy, Homily 4, 1 Timothy 1:15, 16.
One reason to include the quotation above is the fact that it refers to salvation by faith alone, and this is explicitly contrasted with good works. Continue reading
1. GOD freely justifies the persons whom He effectually calls. He does this, not by infusing righteousness into them, but by pardoning their sins and by accounting them, and accepting them, as righteous. This He does for Christ’s sake alone, and not for anything wrought in them or done by them. The righteousness which is imputed to them, that is, reckoned to their account, is neither their faith nor the act of believing nor any other obedience to the gospel which they have rendered, but Christ’s obedience alone. Christ’s one obedience is twofold – His active obedience rendered to the entire divine law, and His passive obedience rendered in His death. Those thus justified receive and rest by faith upon Christ’s righteousness; and this faith they have, not of themselves, but as the gift of God.
“In a free act of grace, God justifies the ungodly by faith alone apart from works, pardoning their sins, and reckoning them as righteous and acceptable in His presence. Faith is the sole instrument by which we, as sinners, are united to Christ, whose perfect righteousness and satisfaction for sins is alone the ground of our acceptance with God. This acceptance happens fully and permanently at the first instant of justification. The righteousness by which we come into right standing with God is not anything worked in us by God, neither imparted to us at baptism nor over time, but rather is accomplished for us, outside ourselves, and is imputed to us.” Bethlehem Baptist Church, Statement of Faith