How do we live by faith? Faith sustains us and creates godliness and a desire to produce good fruit.
What is faith? How do we receive faith? What does faith mean for us? This article addresses questions like these.
This article demonstrates how faith includes not only believing but also submitting to authority.
Is there a dichotomy between fact and faith? A frequent cause of mutual alienation among Christians is the charge of too much certainty on the one hand and too little certainty on the other. Is it possible to find a kind of certainty that is confident and yet humble and teachable? We live after the Enlightenment, which looked for the ideal of knowledge in an "objectivity" that pretended to eliminate all the subjective factors in human knowledge and to provide undisputed certainty.
This article is a word study on the word faith in Scripture. It shows how someone can be saved by faith, can explain the faith, and yet be of little faith. The article then makes some applications regarding faith-ful exegesis.
Faith is God’s gift; it is not something one can produce in himself. This article shows that though this is true, a Christian has the responsibility to actively live as a child of God. The author shows that weak faith is something Christians must be ashamed of.
The author here takes time to explain the difference between faith and the righteousness that results from having faith in Jesus Christ. This is done chiefly by defining what faith is and what it is not. For example, faith is not righteousness, it is not Christ, nor satisfaction to God. Further, Christ himself as the atonement sacrifice is the one who is presented as the ground of our justification.
This article considers the Protestant saying, "justification by faith alone," especially the nature of justifying faith. The author explains that faith is an act but not a work, yet is never without work. The author also reflects in the sense in which justification can be said to be of works. Finally, the issue of the works of faith that merit reward as indicated in Scripture is also discussed.
The article featured here centres on the doctrine of justification by faith and its place in the life of the church. The article traces the emergence of its prominence in the church of the Reformation. Further, the article considers the need for justification, the meaning of justification (including imputation of righteousness), and faith as the means of justification.
This article identifies some of the most influential ways in which biblical interpretation was formed in the context of modern academic sciences. The author argues that most of the exegetical programmes of interpretation were apologetic. This apologetic goal was achieved by using neo-Kantian ideas to separate historical exegesis from theological interpretation.
What does 1 John 5:1 teach about regeneration? Does this text prove that regeneration precedes faith, and does it teach an order of salvation? This article argues from linguistic insights against such an interpretation, noting that it is questionable whether the tenses in 1 John 5:1 suggest any chronological or causal relationship between faith and regeneration. The distinctive and crucial role of faith in 1 John's theology is duly noted.
Seifrid wants to regard Romans 10 as providing an interpretive key to the gospel Paul proclaimed. He further wants to make use of this chapter in Romans to assess the vision of N. T. Wright on justification. He offers exegetical remarks on Romans 10:1-21, which he then uses to make critical remarks about what he understands Wright is teaching about justification.
What is perfect faith, how do we arrive there, and what is its result? This article offers biblical reflection on this question.
The Synoptic Gospels regularly describe the way one enters the kingdom of God. The Synoptics rarely in these contexts explicitly mention faith. The Gospels do not imply that people merit eternal life and the kingdom; nevertheless, active obedience provides the gateway to life. The article draws attention to the way the Gospels framed the doctrine of salvation (soteriology).
What did the biblical writers mean when they spoke of faith? In Chapter 1 the author reflects on what the character and nature of this faith in the prophets, apostles, and other writers refers to. He also includes some questions for study and discussion.
Public policy and faith are often difficult to relate. This essay wants to help construct a biblically informed perspective on matters of public policy as it relates to labour, poverty, and wealth. It offers an analysis of the book of James with attention to passages that deal with the rich and the poor and examines the implications of these Christian public ethics.
This article discusses faith as a gift of God.
How does the epistle of James portray faith? What is the relation between faith and works in the believer's justification and sanctification? This short response wants to answer these questions as it represents a response to what became known as the "lordship salvation" question and in particular, the way it is expressed by John F. MacArthur.
What is the relation between faith and reason? Through giving an answer to this and other questions, Oliphint wants to provide a biblical foundation for apologetics. A discussion of John Calvin’s understanding of the twofold knowledge of God (Lat. duplex cognitio Dei) and awareness of divinity (Lat.
What is the relationship between faith and science? In answering this question this article looks at how modernists define faith and its relation to science. It then looks at how Calvinists define faith and shows how this shapes the method for doing science. It shows that in reality faith is not in opposition to science, because at the end faith precedes intelligence.
The truth that faith is a gift of God is a clear biblical teaching. How does God give this faith? This article answers this question.
What or who was the object of faith in the Old Testament? Kaiser reflects on whether the content of faith changes for each dispensation or group of people. He confronts views of dispensationalists like Charles Ryrie. Kaiser argues that covenant theology makes the content of faith in both Testaments the same: it is faith in the Messiah, rather than a general trust or belief in God.
Have you ever thought about what it would mean for the church if there was no preaching? Put simply, there will be no one who believes in Christ. This article looks at the necessity of preaching, arguing that active faith in Christ is dependant upon it (Romans 10:13-15). Preaching is hearing God speaking to His people.
This article shows that faith find its rest in the completed work of Christ.
This article shows how true faith allows the believer to see the good in all things because of God's providence.
The characteristics of true faith are: grief over sin, living under the Lordship of Christ, dependance upon Christ, perseverance, and love for God's people.
Sometimes people speak about there being two types of Christians - those who show their faith by holy lives and those who do not. This is not biblical, since true faith transforms lives to be holy. There is no such thing as a carnal Christian. This thinking robs Christians of assurance and fills the church with unbelievers.
The faith possessed by Christians is precious because through it they gain right standing before God in Christ. Christian faith was secured by the blood of Christ, and it is through it that God's promises can be accepted. Therefore, view your faith as precious.
How should the minister view the congregation? How should the preacher address sin in the congregation? The author looks at the way Paul addresses the church, and what it means that the pastor is preaching to the church of Christ. He also looks at the place of the promises of God, faith and repentance in the preaching.
Saving faith has much to do with the trust that God will grant faith tomorrow. Trusting Christ today includes trusting Him not to leave you tomorrow. "Often we feel today like our resevoir of strength is not going to last for another day. The reality is, it won’t. Today’s resources are for today. We may have confidence that new resources will be given tomorrow."
It may surprise some to find that the word "conversion" does not appear in the Westminster Confession or Catechisms. But the verb "convert" does appear in the chapter on free will: "When God converts a sinner...". The words "convert" and "conversion" are equally rare in the Bible. Even though the word itself may be rare in the scriptures, the reality of a new life in which people turn to God and away from a sinful life, is not foreign at all.
Until recently the phrase "conversion experience" could be heard everywhere in the Christian world. Though this term may have fallen into disuse of late, the concept of some type of emotional, psychological or religious "experience" marking the initiation of the believer into a relationship with Jesus Christ, remains an important part of modern Evangelical theology.