The phrase, διὰ τῆς πίστεως , is shared in Col. 2:12 and Eph. 2:8, meaning "through the Faith". Colossians 2:12 reads, "Buried together with him in Baptism, in whom also ye have resurrected through the Faith of the operation of God, who quickened him up from death."
This [through the faith] is also found in Gal. 3:26 - Πάντες γὰρ υἱοὶ θεοῦ ἐστε διὰ τῆς πίστεως ἐν Χριστῷ Ἰησοῦ.
They are almost the same: "through faith" & "through the faith". But articles can be of major importance. For instance, the meaning between the two phrases "a son of God" & "the son of God" can obviously lend to completely divergent contexts. I'm sure such phrases as they are found (that is if in manuscripts prior to capital/lower case or punctuation), they would be rendered as "a son of God" and "the Son of God" respectively. Therefore, shouldn't translations be mindful of the article and render Eph. 2:8 as the following?
"For by grace ye be saved through the Faith, and this not from you; for it is the gift of God."
I'm aware that there is a variant issue here. “Since the presence of τῆς is supported by the majority of manuscripts as well as one important uncial in the Alexandrian family (and is therefore of great antiquity), it can be concluded from the external evidence that the article is original.” (Gregory P. Sapaugh, "Is Faith a Gift? A Study of Ephesians 2:8", Journal of the Grace Evangelical Society Spring 1994—Volume 7:12)
I think there is a clear agenda though. Which [agenda] is that the concept of being saved ‘through faith’ fits more easily into the notion that personally accepting Jesus as the Savior is the extent of faith’s purpose. Sola Fide is a fictitious heresy (see James 2:24). Proponents of ‘faith alone’ like to think that Faith is the instrumental cause of salvation. But why is it then that Scripture states that the Faith is not of yourselves, we are saved through the laver of regeneration (Titus 3:5), and that the Faith is God's operation? Regeneration throws a wrench in the machination of reformed theology, because it contradicts their formal and instrumental causes of justification.
It makes sense from what Col. 2:12 says, since the Faith is something one enters by the laver of regeneration, the sacrament of Baptism. This omission of the article τῆς is almost as violent to the Scriptures as when Luther inserted 'alone' into Romans 3:8 according to the so-called "sense" of the text. (Well, even if τῆς is a text variant, is it not supported by the "sense of the text", given the correspondence with Colossians and Galatians?)
Has anyone else noticed this? I'm curious.