Faith in Christianity

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Within Christianity, faith, in one sense, is often discussed in terms of believing God's promises, trusting in his faithfulness, and relying on God's character and faithfulness to act. Some denominations believe in the New Covenant and in the doctrine of salvation by faith alone (sola fide). According to most Christian traditions and denominations, Christian faith requires a belief in the resurrection of Jesus, and the Agony in the Garden which Jesus states is the plan [1] of God the Father. [2] [3]

Contents

Since the Protestant Reformation of the 16th century, the meaning of the term faith has been an object of major theological disagreement in Western Christianity. The differences have been largely overcome in the Joint Declaration on the Doctrine of Justification (1999). The precise understanding of the term "faith" differs among the various Christian traditions. Despite these differences, Christians generally agree that faith in Jesus lies at the core of the Christian tradition, and that such faith is required in order to be a Christian.

Some of the definitions of faith in the history of Christian theology have followed the biblical formulation in Hebrews 11:1: "Now faith is the assurance of things hoped for, the conviction of things not seen". [4]

Christian faith builds on Old Testament faith because the promises of the Old Testament are accepted as being fulfilled in the ministry, suffering, death, and resurrection of Jesus Christ. [5]

New Testament

The word "faith", translated from the Greek πίστις (pi'stis), was primarily used in the New Testament with the Greek perfect tense and translates as a noun-verb hybrid; which is not adequately conveyed by the English noun. The verb form of pi'stis is pisteuo, which is often translated into English versions of the New Testament as 'believe'. The adjectival form, pistos, is almost always translated as 'faithful'. The New Testament writers, following the translators of the Septuagint (Greek Old Testament) rendered words in the Hebrew scriptures that concerned 'faithfulness' using pi'stis-group words. The pi'stis-group words are most appropriately translated into English by a range of words, depending on the context in which they occur. In both the New Testament and other Greek texts, pi'stis describes connections of firmness that can form between a wide variety of entities: people, traditions, practices, groups, purposes, facts or propositions. The appropriate English translation is often evident from the relationship between the two entities connected by pi'stis. The pi'stis-group words in the New Testament can thus be interpreted as relating to ideas of faithfulness, fidelity, loyalty, commitment, trust, belief, and proof. The most appropriate interpretation and translation of pi'stis-group words in the New Testament is a matter of recent controversy, particularly over the meaning of pi'stis when it is directed towards Jesus. [6]

Specific verses

Now faith (pi'stis) is the assurance of things hoped for, the conviction of things not seen.

— Hebrews 11:1 [7]

This passage concerning the function of faith in relation to the covenant of God is often used as a definition of faith. Υποστασις (hy-po'sta-sis), translated "assurance" here, commonly appears in ancient papyrus business documents, conveying the idea that a covenant is an exchange of assurances which guarantees the future transfer of possessions described in the contract. In view of this, James Hope Moulton and George Milligan suggest the rendering: "Faith is the title deed of things hoped for". [8]

In recent decades, scholars have researched what pi'stis meant in the social context of the New Testament writers. Several scholars who have studied the usage of pi'stis in both early Greek manuscripts and the New Testament have concluded that 'faithfulness' is the most satisfactory English translation in many instances. [9] [10] This recent research has prompted some to argue that New Testament faith and belief in Jesus should be understood in terms of faithfulness, loyalty, and commitment to him and his teachings, rather than in terms of belief, trust and reliance. [11]

Catholic Church

Relief of allegory of faith on the Holy Trinity Column in Olomouc Holy Trinity Column - Faith.jpg
Relief of allegory of faith on the Holy Trinity Column in Olomouc

The Catholic Church considers that faith is twofold.

Assent to divine revelation on the basis of God's truthfulness is termed "divine faith"; this is distinguished from "human faith," which is the simple assent to the propositions of other human beings. [13]

Faith as a theological virtue

According to Thomas Aquinas, faith is "the act of the intellect assenting to a Divine truth owing to the movement of the will, which is itself moved by the grace of God" (St. Thomas, II-II, Q. iv, a. 2). And just as the light of faith is a gift supernaturally bestowed upon the understanding, so also this divine grace moving the will is, as its name implies, an equally supernatural and an absolutely gratuitous gift. [14]

Faith is not blind

"We believe", says the Vatican Council (III, iii), "that revelation is true, not indeed because the intrinsic truth of the mysteries is clearly seen by the natural light of reason, but because of the authority of God Who reveals them, for He can neither deceive nor be deceived." The Vatican Council says, "in addition to the internal assistance of His Holy Spirit, it has pleased God to give us certain external proofs of His revelation, viz. certain Divine facts, especially miracles and prophecies, for since these latter clearly manifest God's omnipotence and infinite knowledge, they afford most certain proofs of His revelation and are suited to the capacity of all." Hence Thomas Aquinas writes: "A man would not believe unless he saw the things he had to believe, either by the evidence of miracles or of something similar" (II-II:1:4, ad 1).

In the Catholic Church, justification is granted by God from baptism, the sacrament of faith. [15] Joseph Cardinal Tobin said, "religion is a lifestyle. It means that what I believe influences the way that I live." [16]

Eastern Christianity

Noetic faculty

Faith (pistis) in Eastern Christianity is an activity of the nous or spirit. Faith being characteristic of the noesis or noetic experience of the spirit. Faith here being defined as intuitive truth meaning as a gift from God, faith is one of God's uncreated energies (Grace too is another of God's uncreated energies and gifts). [17] The God in Trinity is uncreated or incomprehensible in nature, being or essence. [18] Therefore, in Eastern Christianity, God's essence or incomprehisibility is distinguished from his uncreated energies. This is clarified in the Essence-Energies distinction of Gregory Palamas. [19]

Intuitive truth

As God in Trinity, as the anomalies of God's essence or being.[ clarification needed ] In Eastern Christianity it is by faith or intuitive truth that this component of an object's existence is grasped. [20]

Protestantism

In the Protestant tradition, faith is generally understood to be closely associated with ideas of belief, trust, and reliance. This understanding is founded in the doctrinal statements of the Protestant Reformers. One of their confessional statements explains: "the principle acts of saving faith are accepting, receiving, and resting upon Christ alone for justification, sanctification, and eternal life." [21] The Reformers contrasted faith with human efforts to do good works as a means of justification. [22] This understanding of saving faith has remained within the Protestant tradition. Saving faith is generally understood in terms of a belief of, trust in, and reliance on the person of Jesus and his work of atonement accomplished through his death on the cross.

According to Lutherans, saving faith is the knowledge of, [23] acceptance of, [24] and trust [25] in the promise of the Gospel. [26]

Faith as steadfastness in reasoned belief

C.S. Lewis described his experience of faith in his book Mere Christianity by distinguishing between two usages of the word. He describes the first as follows: "Faith seems to be used by Christians in two senses or on two levels ... In the first sense it means simply Belief." [27] Several paragraphs later he continues with "Faith, in the sense in which I am here using the word, is the art of holding on to things your reason has once accepted, in spite of your changing moods." [27]

Faith as a gift of God

Paul writes in Ephesians 2:8–9: "For by grace you have been saved through faith, and this is not your own doing; it is the gift of God—not the result of works, so that no one may boast." From this, some Protestants believe that faith itself is given as a gift of God (e.g. the Westminster Confession of Faith [28] ), although this interpretation is disputed by others who believe the Greek gender alignment indicates that the "gift" referred to is salvation rather than faith. [29]

Latter Day Saint movement

"And now, I, Moroni, would speak somewhat concerning these things; I would show unto the world that faith is things which are hoped for and not seen; wherefore, dispute not because ye see not, for ye receive no witness until after the trial of your faith." The Book of Mormon, Ether 12:6 MORONI2.JPG
"And now, I, Moroni, would speak somewhat concerning these things; I would show unto the world that faith is things which are hoped for and not seen; wherefore, dispute not because ye see not, for ye receive no witness until after the trial of your faith." The Book of Mormon , Ether 12:6

Increase ones faith

James O. Mason said that there need to be 4 steps to increase ones faith. [30]

Faith as a seed

Alma the Younger describes faith as a seed in Alma 32 in the Book of Mormon. This is the most comprehensive explanation of faith in the Standard works of the LDS Church. [35]

See also

Related Research Articles

In Christian theology, Sabellianism is the belief that there is only one Person in the Godhead. For example, Hanson defines Sabellianism as the "refusal to acknowledge the distinct existence of the Persons" and "Eustathius was condemned for Sabellianism. His insistence that there is only one distinct reality (hypostasis) in the Godhead, and his confusion about distinguishing Father, Son and Holy Spirit laid him open to such a charge." Condemned as heresy, Sabellianism has been rejected by the majority of Christian churches.

Justificatio sola fide, meaning justification by faith alone, is a soteriological doctrine in Christian theology commonly held to distinguish the Lutheran and Reformed traditions of Protestantism, among others, from the Catholic, Eastern Orthodox, Oriental Orthodox, Assyrian and Anabaptist churches. The doctrine asserts that it is on the basis of faith alone that believers are made right of sin ; and not on the basis of what Paul the Apostle calls "works of the law", which sola fide proponents interpret as including not only moral, legal or ceremonial requirements but any good works or "works of charity."

<span class="mw-page-title-main">Grace in Christianity</span> Concept in Christianity

In Western Christian theology, grace is created by God who gives it as help to one because God desires one to have it, not necessarily because of anything one has done to earn it. It is understood by Western Christians to be a spontaneous gift from God to people – "generous, free and totally unexpected and undeserved" – that takes the form of divine favor, love, clemency, and a share in the divine life of God. In the Eastern Orthodox Church, grace is the uncreated Energies of God. Among Eastern Christians generally, grace is considered to be the partaking of the Divine Nature described in 2 Peter 1:4 and grace is the working of God himself, not a created substance of any kind that can be treated like a commodity.

The following outline is provided as an overview of and topical guide to Christian theology:

<span class="mw-page-title-main">Salvation in Christianity</span> Saving of people from sin in Christianity

In Christianity, salvation is the saving of human beings from sin and its consequences—which include death and separation from God—by Christ's death and resurrection, and the justification entailed by this salvation.

<span class="mw-page-title-main">Justification (theology)</span> Concept of Christian theology

In Christian theology, justification is the event or process by which sinners are made or declared to be righteous in the sight of God.

<span class="mw-page-title-main">Assurance (theology)</span> Christian doctrine on confidence in God and salvation

As a general term in theological use, assurance refers to a believer's confidence in God, God's response to prayer, and the hope of eternal salvation. In Protestant Christian doctrine, the term "assurance", also known as the Witness of the Spirit, affirms that the inner witness of the Holy Spirit allows the Christian disciple to know that they are justified. Based on the writings of St. Augustine of Hippo, assurance was historically an important doctrine in Lutheranism and Calvinism, and remains a distinguishing doctrine of Methodism and Quakerism, although there are differences among these Christian traditions. Hymns that celebrate the witness of the Holy Spirit, such as Fanny Crosby's "Blessed Assurance", are sung in Christian liturgies to celebrate the belief in assurance.

<span class="mw-page-title-main">Imputed righteousness</span> Doctrine in Christianity; faithful humans are accepted by God

Imputed righteousness is a concept in Christian theology proposing that the "righteousness of Christ...is imputed to [believers]—that is, treated as if it were theirs—through faith." It is on the basis of Jesus' righteousness that God accepts humans. This acceptance is also referred to as justification.

<span class="mw-page-title-main">New Perspective on Paul</span> Movement in biblical studies

The "New Perspective on Paul" is a movement within the field of biblical studies concerned with the understanding of the writings of the Apostle Paul. The "new perspective" was started with scholar E. P. Sanders' 1977 work Paul and Palestinian Judaism. The old Protestant perspective claims that Paul advocates justification through faith in Jesus Christ over justification through works of the Law. After the Reformation, this perspective was known as sola fide; this was traditionally understood as Paul arguing that Christians' good works would not factor into their salvation – only their faith would count. In this perspective, first-century Second Temple Judaism is dismissed as sterile and legalistic.

The conditional preservation of the saints, or conditional perseverance of the saints, or commonly conditional security, is the Arminian Christian belief that believers are kept safe by God in their saving relationship with him upon the condition of a persevering faith in Christ. Arminians find the Scriptures describing both the initial act of faith in Christ, "whereby the relationship is effected", and the persevering faith in him "whereby the relationship is sustained." The relationship of "the believer to Christ is never a static relationship existing as the irrevocable consequence of a past decision, act, or experience." Rather, it is a living union "proceeding upon a living faith in a living Savior." This living union is captured in the simple command by Christ, "Remain in me, and I in you".

Eastern Orthodox theology is the theology particular to the Eastern Orthodox Church. It is characterized by monotheistic Trinitarianism, belief in the Incarnation of the divine Logos or only-begotten Son of God, cataphatic theology with apophatic theology, a hermeneutic defined by a Sacred Tradition, a catholic ecclesiology, a theology of the person, and a principally recapitulative and therapeutic soteriology.

The doctrine of the Trinity, considered the core of Christian theology by Trinitarians, is the result of continuous exploration by the church of the biblical data, thrashed out in debate and treatises, eventually formulated at the First Council of Nicaea in AD 325 in a way they believe is consistent with the biblical witness, and further refined in later councils and writings. The most widely recognized Biblical foundations for the doctrine's formulation are in the Gospel of John, which possess ideas reflected in Platonism and Greek philosophy.

Regeneration, while sometimes perceived to be a step in the ordo salutis, is generally understood in Christian theology to be the objective work of God in a believer's life. Spiritually, it means that God brings a person to new life from a previous state of separation from God and subjection to the decay of death. Thus, in Lutheran and Roman Catholic theology, it generally means that which takes place during baptism. In Calvinism and Arminian theology, baptism is recognized as an outward sign of an inward reality which is to follow regeneration as a sign of obedience to the New Testament; as such, the Methodist Churches teach that regeneration occurs during the new birth.

In Christian theology, good works, or simply works, are a person's (exterior) actions and deeds that align with the moral teachings, emphasizing compassion, charity, kindness and adherence to biblical principles, in contrast to inner qualities such as grace or faith. Rooted in the belief that faith should manifest in positive actions, the concept underscores the importance of living out one's faith through generosity. Adherents emphasize the significance of engaging in altruism as a demonstration of their devotion to God. These actions, guided by the moral and ethical teachings of the Bible, are viewed as tangible expressions of love, obedience and righteousness within the framework of the Christian worldview. The concept of good works is intricately linked to the theological belief in salvation through faith rather than a means of earning salvation, as Christians seek to manifest their gratitude for God's grace by actively participating in acts of service to others. This theological perspective places significance on the transformative power of good works in fostering a life reflective of Christian values. Christians are often encouraged to love their neighbors, care for the unfortunate, and promote moral values in their communities.

Catholic theology is the understanding of Catholic doctrine or teachings, and results from the studies of theologians. It is based on canonical scripture, and sacred tradition, as interpreted authoritatively by the magisterium of the Catholic Church. This article serves as an introduction to various topics in Catholic theology, with links to where fuller coverage is found.

Christian theology is the theology – the systematic study of the divine and religion – of Christian belief and practice. It concentrates primarily upon the texts of the Old Testament and of the New Testament, as well as on Christian tradition. Christian theologians use biblical exegesis, rational analysis and argument. Theologians may undertake the study of Christian theology for a variety of reasons, such as in order to:

The history of Eastern Orthodox Christian theology begins with the life of Jesus and the forming of the Christian Church. Major events include the Chalcedonian schism of 451 with the Oriental Orthodox miaphysites, the Iconoclast controversy of the 8th and 9th centuries, the Photian schism (863-867), the Great Schism between East and West, and the Hesychast controversy. The period after the end of the Second World War in 1945 saw a re-engagement with the Greek, and more recently Syriac Fathers that included a rediscovery of the theological works of St. Gregory Palamas, which has resulted in a renewal of Orthodox theology in the 20th and 21st centuries.

Sola gratia, meaning by grace alone, is one of the five solae and consists in the belief that salvation comes by divine grace or "unmerited favor" only, not as something earned or deserved by the sinner. It is a Christian theological doctrine held by some Protestant Christian denominations, in particular the Lutheran and Reformed traditions of Protestantism, propounded to summarise the Protestant Reformers' basic soteriology during the Reformation. In addition, salvation by grace is taught by the Catholic Church: "By the grace of God, we are saved through our faith; this faith entails by its very nature, good works, always enabled by prior grace, without which this faith is dead."

The Pillars of Adventism are landmark doctrines for Seventh-day Adventists. They are Bible doctrines that define who they are as a people of faith; doctrines that are "non-negotiables" in Adventist theology. The Seventh-day Adventist church teaches that these Pillars are needed to prepare the world for the second coming of Jesus Christ, and sees them as a central part of its own mission. Adventists teach that the Seventh-day Adventist Church doctrines were both a continuation of the reformation started in the 16th century and a movement of the end time rising from the Millerites, bringing God's final messages and warnings to the world.

Protestant theology refers to the doctrines held by various Protestant traditions, which share some things in common but differ in others. In general, Protestant theology, as a subset of Christian theology, holds to faith in the Christian Bible, the Holy Trinity, salvation, sanctification, charity, evangelism, and the four last things.

References

  1. ↑ Compare Matthew 26:39: "And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt."
  2. ↑ The importance of a belief in the resurrection is substantiated in several ways: (1 Corinthians 15:1–4) '... the gospel I preached to you... Otherwise, you have believed in vain...'. The same book says, in 15:14: "And if Christ has not been raised, our preaching is useless and so is your faith" (see also Acts 2:32; Philippians 3:10; John 11:25).
  3. ↑ Compare: Starwalt, Ervin R. (1996). "Eschatology of the Gospels". In Couch, Mal (ed.). Dictionary of Premillennial Theology. Grand Rapids, Michigan: Kregel Publications. p. 127. ISBN   9780825494642 . Retrieved 2021-10-29. John's gospel is intended to conduct people to saving faith in Christ.
  4. ↑ Cf. "Faith". Encyclopædia Britannica. Vol. 9. London-Chicago-Geneva-Sydney-Toronto: W. Benton. 1964. p. 40.
  5. ↑ Cameron, Nigel M. De S. (1989-08-29). "Christian Faith. An introduction to the study of the faith by Hendrikus Berkhof (Grand Rapids: Wm. B. Eerdmans, 1986, xxii + 572 pp. £24.55)". Evangelical Quarterly: An International Review of Bible and Theology. 61 (2): 177–178. doi:10.1163/27725472-06102017. ISSN   0014-3367. S2CID   251993386.
  6. ↑ See A. J. Wallace, R. D. Rusk, Moral Transformation: The Original Christian Paradigm of Salvation (New Zealand: Bridgehead, 2011), pp 120–135 for a more detailed explanation of the different meanings pi'stis can take.
  7. ↑ Hebrews 11:1
  8. ↑ Vocabulary of the Greek Testament, 1963, p. 660)
  9. ↑ Douglas A. Campbell, The Quest for Paul's Gospel: A Suggested Strategy (London: T&T Clark, 2005), p. 186.
  10. ↑ Stanley K. Stowers, A Rereading of Romans: Justice, Jews, and Gentiles (Ann Arbor, MI: Edwards Brothers, 1994), p. 199.
  11. ↑ A. J. Wallace, R. D. Rusk, Moral Transformation: The Original Christian Paradigm of Salvation (New Zealand: Bridgehead, 2011), pp 120–135.
  12. ↑ Pope, Hugh. "Faith." The Catholic Encyclopedia Vol. 5. New York: Robert Appleton Company, 1909. 30 April 2018
  13. ↑ "The Crisis of Faith". EWTN Global Catholic Television Network. Retrieved 2024-09-27.
  14. ↑ "What is Faith?", USCCB
  15. ↑ Catechism of the Catholic Church No. 1992. Vatican City-State. Justification is conferred in Baptism, the sacrament of faith.
  16. ↑ Tobin, Joseph (July 2017). "Cardinal Tobin's real-life approach to faith". U.S. Catholic (Interview). Vol. 82, no. 7. Interviewed by U.S. Catholic. pp. 18–22.
  17. ↑ Glossary of terms from the Philokalia pg 430 Palmer, G.E.H; Sherrard; Ware, Kallistos (Timothy). The Philokalia, Vol. 4 ISBN   0-571-19382-X Faith- not only an individual or theoretical belief in the dogmatic truths of Christianity, but an all-embracing relationship, an attitude of love and trust in God. As such it involves a transformation of man's entire life. Faith is a gift from God, the means whereby we are taken up into the whole theanthropic activity of God in Christ and of man in Christ through which man attains salvation.
  18. ↑ The Mystical Theology of the Eastern Church, by Vladimir Lossky SVS Press, 1997. ( ISBN   0-913836-31-1) James Clarke & Co Ltd, 1991. ( ISBN   0-227-67919-9) pg 21 pg 71
  19. ↑ The Mystical Theology of the Eastern Church, by Vladimir Lossky SVS Press, 1997. ( ISBN   0-913836-31-1) James Clarke & Co Ltd, 1991. ( ISBN   0-227-67919-9) pg 71
  20. ↑ The Mystical Theology of the Eastern Church, by Vladimir Lossky pg 33 SVS Press, 1997. ( ISBN   0-913836-31-1) James Clarke & Co Ltd, 1991. ( ISBN   0-227-67919-9) pg 71
  21. ↑ Westminster Confession of 1646 AD, Article XIV, section II.
  22. ↑ See, for example, Augsburg Confession of 1530 AD, Article IV.
  23. ↑ John 17:3 , Luke 1:77 ,Galatians 4:9 , Philippians 3:8 , and 1 Timothy 2:4 refer to faith in terms of knowledge.
  24. ↑ John 5:46 refers to acceptance of the truth of Christ's teaching, while John 3:36 notes the rejection of his teaching.
  25. ↑ John 3:16,36 , Galatians 2:16 , Romans 4:20–25 , 2 Timothy 1:12 speak of trust, confidence, and belief in Christ. John 3:18 notes belief in the name of Christ, and Mark 1:15 notes belief in the gospel.
  26. ↑ Engelder, T.E.W., Popular Symbolics . St. Louis: Concordia Publishing House, 1934. pp. 54ff, Part XIV. "Sin"
  27. 1 2 Lewis, C. S. (2001). Mere Christianity: a revised and amplified edition, with a new introduction, of the three books, Broadcast talks, Christian behaviour, and Beyond personality. San Francisco: HarperSanFrancisco. ISBN   0-06-065292-6.
  28. ↑ "The Westminster Confession of Faith, 1646
  29. ↑ GREGORY P. SAPAUGH, "IS FAITH A GIFT? A STUDY OF EPHESIANS 2:8," Journal of the Grace Evangelical Society, Volume 7:12, Spring 1994
  30. ↑ Mason, James O. (April 2001), "Faith in Jesus Christ", Ensign
  31. ↑ History of the Church , 3:379.
  32. ↑ 1 Thes. 3:10.
  33. ↑ Lectures on Faith , 69.
  34. ↑ John 7:17.
  35. ↑ Sorensen, Elaine Shaw (1992). "Seeds of Faith: A Follower's View of Alma 32". In Nyman, Monte S.; Tate, Charles D. Jr. (eds.). The Book of Mormon: Alma, the Testimony of the Word. Provo, Utah: Religious Studies Center, Brigham Young University. pp. 129–39. ISBN   0-88494-841-2.

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