The five sola's  

Sola gratia,    Sola Christo,     Sola Fide,     Sola Scripture,      Soli Deo Gloria

Most historically informed Christians should be familiar with the Latin sola’s (sola meaning, “alone”) that were first boldly proclaimed by the Reformers in the early sixteenth century: sola gratia (“grace alone”), solo Christo (“Christ alone”), sola fide (“faith alone”), sola Scriptura (“Scripture alone”), soli Deo Gloria (“to the glory of God alone”), Sola Scriptura simply means: Scripture is sufficient. That is, all truth “necessary” for our salvation and spiritual life are taught either explicitly or implicitly in Scripture

Sola Scriptura (“Scripture alone”) opposes Rome’s view, which asserts that both Scripture and tradition (viz. oral traditions not contained in Scripture) are equally the word of God: “Both Scripture and Tradition must be accepted and honored with equal sentiments of devotion and reverence” (Catechism of the Church, para. 82). “Tradition” as defined by Rome is basically the writings of the early church Fathers. Even though there existed thousands of traditions many upon which were in disagreement among church Fathers (such as the Matt. 16:18 interpretation), Catholics must believe without question (fides implicita) how Rome defines tradition.

Sola gratia (“grace alone”) opposes Rome’s view that justification comes by the grace of God and the meritorious works of man, which includes water-baptism (which Rome calls “the laver of regeneration”), performing the sacraments, good works, and esp. acknowledging all Marian doctrines, which includes religious worship to Mary. 

Sola Fide (“faith alone”) opposes Rome’s view of faith + works. The Council or Trent (1546-63) states categorically:

If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to cooperate in order to the obtaining [of] the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema (Canon 9).

However, in sharp biblical contrast, the very ground of justification is the work of Christ (as seen above) while faith being the very instrument that God uses to justify the sinner. As mentioned, faith is never said to be the cause or ground of justification (lest it would be a “work”), but rather the sole instrument (cf. Rom. 5:1; see chap. 1, note 11).

Solo Christo (“Christ alone”) opposes Rome’s view that the sole work of Christ is not sufficient. For Rome teaches that one must merit his or her justification in addition to the work of Christ. Further, doctrines such as Purgatory deny that Christ totally and perfectly propitiated (appeased) the Father (viz. His sacrifice averted God’s wrath *literally* taking away sin). However, that salvation is through Christ alone does not mean that the Father and the Holy Spirit did not participate in the salvation of the believer. For salvation from start to finish rests on the work of the triune God: God the Holy Spirit regenerates the sinner (cf. Titus 3:5) after which the *gift* of faith is granted by God and then exercised by the sinner as a result of being regenerated (cf. John 1:12-13; Phil. 1:29) after which the Father justifies the sinner (cf. Rom. 8:33) and, through that faith alone, imputing to him or her the righteousness of His Son (cf. Rom. 4:4-8). Christ alone simply means that the sole work and righteousness of Jesus Christ passive (allowing Himself to be crucified) and active (His perfect obedience to the Father) is the very ground of salvation. Thus, salvation is through His righteousness alone. 

Soli Deo Gloria (“to the glory of God alone”) is in light of all the sola’s. Hence, it is by God’s grace alone (not man’s participation) that He saves sinners. We cannot merit any aspect of saving grace (otherwise it would not be grace). By God’s grace alone He us grants saving faith (the alone instrument) in which He instrumentally uses to impute (not infuse or impart) us with the very righteousness of Christ. Thus, it is Christ’s perfect cross-work alone upon which a sinner is justified and the alone instrument being faith. The sole grace of the Triune God infallibly accomplishes salvation from start to finish—therefore, it is the glory of God alone, soli Deo gloria.

Aside from the sola Scriptura was another very important concept: toto Scriptura (all of Scripture). The Reformers, like many of the early church Fathers, followed the apostolic teaching that clearly emphasized: Scripture alone and all of f Scripture should be taught and valued as the Word of God.  In his farewell letter to the elders at Ephesus, Paul declares to them: “Therefore, I testify to you this day that I am innocent of the blood of all men. I did not shrink from declaring to you the whole purpose of God (Acts 20:26-27; Paul may be alluding to Ezek. 33:6). Paul understood the severity of preaching only “parts” of God’s Word or “toning down” what God has said, as many do today. God takes a dim view at pastors and teachers who preach an edited version of the Gospel; dodging judgment and apologetic passages in the Bible—toto Scriptura, that is, all of Scripture must be proclaimed.