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(Gr. ðßóôéò , Lat. fides, Jiducia) is essentially trust. The various uses of the word (both objective and subjective) may be summed up as follows:
1. An objective body of truth: "the faith;" designated by the schoolmen as fides quae creditur, the faith which is believed. So the Augsburg Confession speaks of "our holy faith and Christiasn religion." (This sense does not occur in N.T.)
2. A rule of thought, the fides penes quam creditur: so the Romanm Catholics say such a thing is "of faith" (not found in N.T.).
3. A personal quality, act, or habit of the individual man; the fides qua creditur; the faith by which we believe. This latter is either (I) the exercise of our natural gifts (natural faith), or (II) the exercise of natural gifts under the influence of the divine Spirit with regard to divine things, and especially with regard to the person and work of Christ (the gift of God). This latter is Christian faith, and it includes two elements: (1) the spiritual apprehension of the invisible and eternal (Heb_11:1), and, specifically, (2) trust in Christ as a personal Savior; and, as such, in the Christian system, it is the necessary condition of salvation. It is the instrument or means by which the redemption of Christ is appropriated, and, so far as it is man's act, it is the act of the whole man, mind, affections, and will. It is "a saving grace whereby we receive and rest upon Christ alone for salvation, as he is freely offered to us in the Gospel."
I. Natural Faith. — All our knowledge presupposes faith. Insthis view Goethe said that he was a "believer in the five senses;" and Fichte, that "man apprehends all reality external to himself through faith alone, a faith that is born with him." In the article BELIEF SEE BELIEF (q.v.) it was shown that there is a foundation laid for the exercise of this principle in the primary laws of thought or self-consciousness in the reason, not of the individual man, but of humanity. Psychologically, "faith is the faculty of grasping evidence, with a propensity to admit it when duly presented to the mind. Just as by sensation and perception we discern certain objects through the medium of the senses, and as by reason we discover some truths, or discern them upon their simple presentation (Chalmers, Institutes of Theology, book 3, chapter 6), without any other warranty than the voice within, so also by faith we discern other truths through the means of testimony or by the voice of authority. Attempts to analyze this quality of the human mind have been often made and as often failed. But still the fact remains that, according to the original, constitution of our nature, we are able and disposed to yield to evidence in proportion to its nature and its strength (Hooker, Ecclesiastes Pol. book 2, chapter 7, § 5); to assent to testimony concerning facts not preasent and manifest; and to submit to authority in the announcement or proposition of truths independently of any internal and direct perception of them by ourselves (Van Mildert, Boyle Lect. serm. 16). In matters of common life, from childhood to old age, we continually act, and are compelled to act, upon this principle (Barrow, On the Creed, seim. in; Hare, Victory of Faith, serm. 4).
The child believes its parent or its nurse, and reposes in this belief; and under certain conditions, the man believes the records of past history, the testimony of eye-witnesses, and the affirmations of trustworthy persons capable of understanding that which they affirm. And it is not too much to say that, apart from this principle and practice of belief, man, even in the full exercise of all his other intellectual powers, would be enveloped in such a cloud of ignorance on even the most ordinary subjects, that an arrest would be laid upon all the affairs of civilized life, and there must be an end of all social harmony and order. It is by this'means that we obtain a certainty, not of sight, not of demonstration, not of direct and immediate intuition, but yet a real and efficient certainty in many matters of high practical importance concerning which we must otherwise be hopelessly ignorant and in the dark. This principle lies at the foundation of human affections and family ties, of agricultural and commercial activity, and of a large portion of our most valuable knowledge in science, and our highest attainments in art. Above all, it is thus that we obtain our knowledge of many things divine, and especially of relations subsisting between God and ourselves; an acquaintance with which, as we shall hereafter see, is of the utmost importance to us, while yet, independently of the exercise of faith, it is utterly beyond the reach of every man living" (Rogers, Reason and Faith; Riddle, Bampton Lectures, 1852, lect. 1). Faith "is that operation of the soul in which we are convinced of the existence of what is not before us, of what is not under sense or any other directly cognitive power. It is certainly a native energy of the mind, quite as much as knowledge is, or conception is, or imagination is, or feeling is. Every human being entertains, and must entertain, faith of some kind. He who would insist on always having immediate knowledge must needs go out of the world, for he is unfit for this world, and yet he believes in no other. It is in consequence of possessing the general capacity that man is enabled to entertain specific forms of faith. By a native principle he is led to believe in that of which he can have no adequate conception in the infinity of space and time, and, on evidence of his existence being presented, in the infinity of God. This enables him to rise to a faith in all those great religious verities which God has been pleased to reveal" (McCosh, Intuitions of the Mind, part 3, book 2, chapter 5; see also part 2, book 2, chapter 4).
Guizot, Med. et Etudes Morales (transl. in Journal of Sacred Literature, 12:430 sq.), has a thoughtful essay in which he distinguishes natural beliefs from faith as follows: "No one can doubt that the word faith has an especial meaning, which is not properly represented by belief, conviction, or certitude. Custom and universal opinion confirm this view. There are many simple and customary phrases in which the word faith could not be replaced by any other. Almost all languages have a specially appropriated word to express that which in English is expressed by faith, and which is essentially different from all analogous words. This word, then, corresponds to a state of the human soul; it expresses a moral fact which has rendered such a word necessary. We commonly understand by faith a certain belief of facts and dogmas — religious facts and dogmas. In fact, the word has no other sense when employing it absolutely and by itself — we speak of the faith. That is not, however, its unique, nor even its fundamental sense; it has one more extensive, and from which the religious sense is derived. We say, I have full faith in your words; this man has faith in himself, in his power, etc. This employment of the word in civil matters, so to speak, has become more frequent in our days; it is not, however, of modern invention; nor have religious ideas ever been an exclusive sphere, out of which the notions and the word faith were without application. It is, then, proved by the testimony of language and common opinion, First, that the word faith designates a certain interior state of him who believes, and not merely a certain kind of belief. Secondly, that it is, however, to a certain species of belief — religious belief — that it has been at first and most generally applied. Now our natural beliefs germinate in the mind of man without the co-operation of his reflection and his will. Our scientific beliefs, on the other hand, are the fruit of voluntary study. But faith partakes of, and at the same time differs from, natural and scientific beliefs. It is, like the latter, individual and particular; like the former, it is firm, complete, active, and sovereign. Considered in itself, and independent of all comparison with this or that analogous condition, faith is the full security of the man in the possession of his belief: a possession freed as much from labor as from doubt; in the midst of which every thought of the path by which it has been reached disappears, and leaves no other sentiment but that of the natural and pre-established harmony between the human mind and truth."
II. Christian Faith. — So far as faith is a voluntary act, quality, or habit of man, it is psychologically the same in the theological sense as in common life; the difference lies in the objects of the faith. In order to venerate or love a fellow-man, we must believe in his worthiness; so, for the fear and love of God, which are fundamental elements of the Christian life, faith must pre-exist. But this direction of the soul towards God does not spring from the natural working of the human mind; it is the gift of God (Eph_2:8), and is wrought in the heart by the Holy Spirit through the word of the Gospel and the free grace of Christ (Rom_10:17; 1Co_1:21). Fides donum dei est, per quod Christum redemptorem nostrum in verbo Evangelii recte agnoscimus (Form. Concord. 3:11). Not that the Holy Spirit endues the soul with any new faculty for the single purpose of receiving Gospel truth; but it quickens and directs an existing faculty, at the same time presenting to it an appropriate object. The true faith. thus excited, is an operation at once of the intellect, the heart, and the will. As said above, this faith, so far as it saves man in Christendom, is specifically trust in Christ as a personal Savior. In further treating it, we give,
(I.) The uses of the words ðßóôéò , faith, and ðéóôåýù , I believe, in the Scriptures (condensed from Cremer, Worterbuch d. N. Test. Gracitat, Gotha, 1866, 8vo).
(II.) A history of the idea of faith in Christian theology up to the Reformation.
(III.) The Protestant and Romanist doctrines of faith in contrast and comparison with each other.
(IV.) Later Protestant statements of the doctrine.
(I.) Use of the words Faith and believe in Scripture.— Ðßóôéò .
1. In profane Greek, ðßóôéò means primarily trust or confidence, such as one man can have in another; more seldom fidelity or faithfulness which one pledges or keeps; and also the pledge of fidelity, e.g. Sophocles, O.C. 1632; äüò ìïõ ÷åñὸò óῆò ðßóôéí Examples of the primary meaning (trust or confidence) are: Herodotus, 3:24; Sophocles, O. Colossians 950; Xen. Hier. 4:1. In the passive tense (credit) it is found e.g. Aristotle, Eth. 10:8. Parallel with the primary meaning (trust or confidence) stands that of conviction, e.g. ðßóôéí ἔ÷åéí ôéíὸò (to have faith in a thing); but this conviction is based upon trust, and not upon knowledge: so that in this sense ὁ ðéóôåýùí stands opposite to åἰäώò , and ðßóôéò to ἐôéóôήìç (comp. Plat. Repub. 10:601). In this sense ðßóôéò is used (in the sphere of religion) of belief in the gods, and of acknowledgment of them, not based upon knowledge (comp. Plutarch, Mor. 756, B; Plato, Legg. 976, C, D; Eurip. Med. 413, 414). Rather characteristic is the fact that this faith is not designated as in the N.T. by the verb ðéóôåýåéí , but by íïìßæåéí (Xen. Mem. I, 1:1).
This element of "acknowledgment," as distinct from knowing ( åἰäÝíáé ), is found also in the N.T. significations of the word as used by Paul and others; e.g. 2Co_5:7, "For we walk by faith ( ðßóôåùò ), not by sight;" Heb_11:27, "By faith ( ðßóôåé ) he forsook Egypt;" Heb_11:1, "Now faith ( ðßóôéò ) is the substance of things hoped for, the evidence of things not seen ;" Rom_4:18, "Who against hope believed ( ἑðßóôåõóåí ) in hope;" Joh_20:29, "Blessed (are) they that have not seen and (yet) have believed" ( ðéóôåýóáíôåò ). But this opposition to "knowledge" or " sight" is not essential to the idea of faith, as is seen from Joh_4:42; Joh_11:45; 1Ti_4:3; Phm_1:6, et al. In fact, the N.T. faith differs from the profane ðßóôéò generally in that it is not a conviction held without reference to any ground or authority (compare 1Pe_3:15; 1Pe_1:21).
In the O.T. the word "faith" is comparatively seldom used; the relation of mian to God and to his revelation is generally designated bysome other term befitting the economy of the law, e.g. "doing God's will," "keeping the commandments," "remembering the Lord" (Exo_3:15), et al. Nevertheless, we do find (as one species of phrases among many to express this relation) terms denoting "trusting," "hoping," "waiting on the Lord" áèç , çñä , ÷ַåָּä , ἐëðßæåéí , ðåðïéèÝíáé , õðïìÝíåéí etc.). But in some of the most important passages of the Old Test. history the word "faith" occurs; e.g. with regard to Abraham (Gen_15:6), "he believed in the Lord, and he counted it to him for righteousness;" of the people of Israel (Exo_4:31; compare 1, 5, 8; Exo_14:31); with regard to the possession of Canaan (Deu_9:23; comp. Deu_1:32; Psa_78:22; Psa_78:32; Psa_106:24); with regard to the covenant of the law (Exo_19:9). In view of these pregnant passages, we may say that the foundation laid for the N.T. in the Old is laid in "faith" (comp. 2Ch_20:20; Isa_53:1; Isa_7:9; Isa_28:16; Jon_3:5). But unbelief is far oftener spoken of in the O.T. than faith (comp. Psa_27:13; 2Ki_17:14; Psa_78:22; Psa_78:32; Psa_106:24; Num_20:12; Deu_9:23; Isa_7:9; Isa_53:1; Num_14:11; Psa_106:12; Psa_119:66). The verb used in all these passages äֶàֵַîéï Hiph. of àîï , to fasten, build to make firm. From the last of these significations follows that of to support, to rely upon, to trust (Job_39:11-12; Job_4:18; Job_15:15); holding a thing for certain and reliable (1Ki_10:7; 2Ch_9:6; Lam_4:12; Jer_40:14; Deu_28:66; Job_24:22). Used with relation to God, it denotes a cleaving to him, resting upon his strength, sure confidence in God, which gives fixedness and stability (2Ch_20:20; Isa_7:9).
But there is apparently no corresponding noun to the verb äàîéï . For àîֵåּðָä corresponds to the partic. in Kal and Niphal, ðֶàֶîָï àָîåּï and denotes steadfastness, stability (as an objective quality; e.g. Isa_33:6). In other passages it denotes the personal quality of fidelity, faithfulness (but not of holding fast by faith), e.g. 1Ch_2:22; 2Ch_31:18 (sense wrong in English version); 2Ki_22:7; Jer_7:28. In these passages, where the word refers to man, the Sept. translates it ðßóôéò ; but where it refers to God it makes it ἀëήèåéá , e.g. Psa_33:4. Here it may be remarked that the reference to this àîåðä (faithfulness of God) eby Paul (Rom_3:2 sq.) helps us to fix his idea of faith as definitively trust. As a designation of the religious relation of man to God, àîåðä , ðßóôéò is only seldom used in the O.T. (see 1Sa_26:23; Jer_5:3). In these passages it denotes not simply candor, honesty, but rather faithfulness, i.e., faithfulness to the covenant (comp. Jer_5:3 with Jer_1:5, and Mat_23:23). But, after all, we have not yet found our idea of faith. But Hab_2:4 affords a passage in which is decidedly to be found the Pauline idea: éַçְéֶä åְòִøּé÷ áֶּàîֵåּðָúåֹ (Sept. ὁ äὲ äßêáéïò ἐê ðßóôåùò ìïõ æήóåôáé Apparently this passage was not understood by the Sept., which changed the suffix, of the third person to that of the first, and referred it to the faithfulness and the reliability of God. But àîåּðä stands here with regard to the relation in which the just man, compared with the haughty Chaldsean; holds himself to the divine promises; and it refers, therefore, not tio the relation itself, but to the quality of the relation, as the Talmudic äֵéîָðåּúָà äֵéîָðåּ denotes the confiding faith (compare Levy Chald. Wdrterbuch). Paul, in citing Hab_2:4, changes the order of the words from that in the Sept. to ὁ äὲ äßêáéïò ἐê ðßóôåùò æήóåôáé (Rom_1:17; comp. Delitzsch, Habakkuk pages 50-53 Keil, Kleine Proph. in loc.). So, then, we find laid in the O.T. the ground for the N.T. doctrine of faith as complete confidence, trust; and this, too, combined with a conviction amounting to a recognition of the invisible (compare Heb_11:1).
Conviction combined with trust, as opposed to doubt, so far as the intellect is concerned, and as opposed to fear, so far as the heart is concerned — these appear, so far, to be the essential elements of faith (comp. Mat_21:21; Jam_1:6; Heb_10:39; Mar_4:40; Heb_6:12; Rev_13:10).
2. We find ðßóôéò seemingly used, especially in the Synoptical Gospels, with regard to the relation of individuals to the Lord, to designate special acts of confidence (Mat_8:10; Mat_9:2; Mat_9:22; Luk_7:9; Luk_7:50; Luk_8:48; Luk_17:19; Luk_18:42; Mar_5:34; Mar_10:52; comp. Mat_15:28). But the Synoptists also use the word to denote (not simply special and single exertions of belief, but also) full trust in Christ, and in the divine revels tion in him (Luk_18:8; comp. Mat_8:10; Luk_8:25; Mar_4:40; Luk_22:32; Luk_17:5; Mat_17:20; Mat_21:21). Compared with this (and Paul points out the contrast emphatically), the O.T. revelation was an education for faith (Gal_3:23-26 : "But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus;" comp. Rom_11:32; Act_17:31). But it is to be fully understood also that the epistle to the Hebrews makes faith the means of holding to the God of revelation, in the sphere of the entire econesay of redemption in the O.T. as well as the N.T. (Hebrews 11). In the Acts faith seems to be used as more particularly characteristic of the sphere of the N.T. revelation (Act_6:7; compare Rom_1:5; Rom_16:26; Act_13:8; Act_17:31; Gal_1:23). In Paul's epistles, while the O.T. faith is clearly recognized (e.g. with reference to Abraham, and the citation of Hab_2:4), nevertheless the prevailing O.T. unbelief is especially emphasized (e.g. Rom_11:32); and the contrast between law and gospel (Gal_3:12 sq.) brings out clearly the chief element of N.T. faith as unconditional trust.
The promise, as the correlate of the Gospel, is the N.T. element of the O.T. economy, and demands faith (Gal_3:22; compare Gal_4:21 sq.), but the absence of a óðÝñìá ù῏ / ἐðήããåëôáé (seed to whom the promise was made, Gal_3:19) made necessary the interposition of the law; not a íüìïò ðßóôéùò (law of faith), but ἔñãùí (of works), which, by manifesting sin, was an educator into faith (Rom_3:19; Gal_3:22-23). This throws light upon the contrast of ðßóôéò and ἔñãá - ÷Üñéò and ὀöåßëçìá -or ðßóôéò and íüìïò (Gal_3:23; also Rom_3:27-28; comp. Rom_4:2; Rom_4:5; Rom_9:32; Gal_2:16; Gal_3:2; Gal_3:5; comp. Gal_3:12; Eph_2:8; and in contrast to íüìïò , Rom_4:13-14; Rom_4:16; Rom_9:30; Gal_3:11-12; Gal_3:23-25). This contrast, it will be observed, is only introduced by Paul in passages in which he is expressly pointing out the difference between the O.T. economy of salvation and that of the N.T.
3. The following classification of the passages in which the waord ðßóôéò occurs will be found useful:
(1.) It is used with reference to an object, Heb_6:1; 1Th_1:8; Mar_11:22; 2Th_2:13; Col_2:12; Php_1:27; Act_24:24; Act_26:18; Col_2:5; Act_20:21; comp. Phm_1:5; 2Ti_3:13; Gal_3:26; Eph_1:15; 2Ti_3:15; Rom_3:25; with the obj.- genit., Rom_3:22; Gal_2:16; Gal_3:22; Eph_3:12; Php_3:9; Gal_2:20; Act_3:16; Jam_2:1; Rev_2:13; Rev_14:12; with Tit_1:1, compare Rev_17:14.
(2.) Without nearer definition, simply as faith, which adheres with full, conviction and confidence to the N.T. revelation of salvation, and makes this its foundation (support). Here is especially of importance the expression (Act_3:16), the faith which is by him, an expression which is used to point out the salvation arising from the mediation of Christ, through the looking unto Jesus, the author of faith (Heb_12:2). Under this class, besides the passages of the Synoptical Gospels already referred to, we mention Act_14:22; Act_16:5; Col_1:23; 1Pe_5:9; Rom_14:1; Rom_4:19-20; 1Co_16:13; Rom_11:20; 2Co_1:24; 2Co_13:5; 1Ti_2:15; 2Ti_4:7; 2Co_8:7; 2Co_10:15; 2Th_1:3; Col_2:7; 1Ti_1:19; Jam_2:1; Jam_2:14; Jam_2:18; Tit_1:13; Tit_2:2; 2Co_5:7; Rom_1:17; Gal_3:11; Heb_10:38 (comp. Gal_2:20); Act_13:8; 2Ti_2:18; 1Ti_1:19; 1Ti_4:1; 1Ti_5:8; 1Ti_5:12; 1Ti_6:10; 1Ti_6:21; 2Ti_3:8. Then the Pauline expressions ἐê ðßóôåùò åῖíáé , ïἱ ἐê ð (they which are of faith; Gal_3:7; Gal_3:9; Gal_3:12; Gal_3:22; Rom_4:16; Rom_3:26; comp. Heb_10:39), ἐóìἐí ðßóôåùò (we are of them that believe), are used of faith proper (compare Rom_14:22-23). The phrases ἐê ðßóôåùò äéêáéïῦí , äéêáéïῦóèáé , make faith the necessary condition of justification (Rom_3:30; comp. Gal_3:14; Rom_5:1; Gal_2:16; Gal_3:8; Rom_4:13; ἐê ðßïôåùò , Rom_9:30; Rom_10:6; Php_3:9; comp. Rom_1:17; Rom_4:5; Rom_4:9). The word ðéóôéò is found joined to ἀãÜðç , Eph_6:23; 1Th_3:6; 1Th_5:8; 1Ti_1:14; 1Ti_4:12; 1Ti_6:11; 2Ti_1:5; 2Ti_1:13; 2Ti_2:22; Gal_5:6; 1Co_13:13; Rev_2:19; with ἐëðßò , ὑðïìïíή , 1Co_13:13; 2Th_1:4; Rev_13:10. The word is also found Act_6:5; Act_6:8; Act_11:24; Act_14:27; Act_15:9; Rom_1:8; Rom_1:12; Rom_3:31; Rom_4:12; Rom_5:2; Rom_10:8; Rom_10:17; Rom_12:6; 1Co_2:5; 1Co_15:14; 1Co_15:17; 2Co_1:24; 2Co_4:13; Gal_5:5; Gal_5:22; Gal_6:10; Eph_3:17; Eph_5:5; Eph_5:13; Eph_6:16; Php_1:25, 7:7; Col_1:4; 1Th_1:3; 1Th_3:2; 1Th_3:5; 1Th_3:7; 1Th_3:10; 2Th_2:2; 1Ti_1:2; 1Ti_1:4; 1Ti_2:7; 1Ti_3:9; 1Ti_4:6; 1Ti_6:12; 2Ti_1:5; 2Ti_3:10; Tit_1:1; Tit_1:4; Tit_3:15. Phm_1:6; Heb_10:22; Heb_13:7; Jam_1:3; Jam_1:6; Jam_2:5; Jam_2:14; Jam_2:17-18; Jam_2:20; Jam_2:22; Jam_2:24; Jam_2:26; Jam_5:15; 1Pe_1:5; 1Pe_1:7; 1Pe_1:9; 1Pe_1:21; 2Pe_1:1; 2Pe_1:5; Jud_1:3; Jud_1:20.
That even in James, confidence, trust (and not mere recognition), is the essential element of faith, is manifest from the passage (Jam_5:15), ἡ åὀ÷ὴ ôῆò ðßóôåùò óώóåé ôὸí êÜìíïíôá (the prayer of faith shall save the sick). The works of faith are, according to James, such as show forth faith, and without which faith sinks into a mere recognition (Jam_2:19), as dead faith ( íåêñÜ ).
It must be noted that the word ðßóôéò occurs in John's epistles only in one place, 1Jn_5:4, and in his Apocalypse in four places (Rev_2:13; Rev_2:19; Rev_13:10; Rev_14:12).
There remain a few passages in which ðßóôéò apparently does not denote "trust" in salvation by Christ, as Rom_12:3 (comp. Alford, in loc., and also Act_17:31). 1Co_13:2 is easily explained by comparison with Mat_21:21; Luk_17:5-6, and here will be best joined 1Co_12:9. In the signification faithfulness, ðßóôéò , like the O.T. àîֵåּðָä , is spoken of God, Rom_3:3; of men, Mat_23:23; Tit_2:10. With the former passage compare Isa_5:1 sq. Ðéóôåýù General meaning: a. to trust, to depend upon, ôéíὶ e.g. ôáῖò óðïíäáῖò èåῶí èåóöÜôïéò , Polyb. 5:62, 6; Sophocl. Philoct. 1360; Demosth. Philippians 2:67, 9. With the dative of the person and the acc. of the thing, ð . ôéíß ôé = to intrust (confide) something to a person, Luk_16:11; Joh_2:24; in the passive, ðéóôåýïìáß ôé , I am trusted with a thing; without obj.: I am trusted, Rom_3:2; 1Co_9:17; Gal_2:7; 1Th_2:4; 2Th_1:10; 1Ti_1:11; Tit_1:3. b. Very frequently ðéóôåýåéí ôéíὶ denotes to trust a person, to give credence to, to accept statements (to be convinced of their truth); Soph. El. 886, ôῷ ëüãῳ . In a broader sense, ðéóôåýåéí ôéíß ôé , to believe a person; e.g. Eur. Hec. 710, ëüãïéò ἐìïῖóé ðßóôåõóïí ôÜäå ; Xen. Apol. 15. Then ðéóôåýåéí ôé , to believe a thing, to rec. ognise it (as true); e.g. Plat. Gorg. 524, A, ἄ ἐãὼ ἀêçêïὼò ðéóôåýù ἀëçèῆ åú v íáé ; Aristot. Analyt. Proverbs 2, 23; also ðéóôåýåéí ðåñὶ , ὐðÝñ ôéíïò , Plut. Lye. 19, where ðéóôåýåéí stands alone, to be inclined to believe, recognize a thing; while e.g. in Joh_9:18, the specific aim is added: "But the Jews did not believe concerning him that he had been blind, and received his sight."
In the N.T. (in which ðéóôåýåéí has regard to our conduct towards God and his revelation) all these constructions are found, as well as the combinations (unusual in the profane Greek) of ðåἰò , ἐðß ôéíá , ἐðὶ ôéíé and also ðéóôåýåéí standing alone. The question is whether the original signification is confidence, or accepting as true.
(1.) We find ðéóôåýåéí in the signification to believe, to takefor true, and hence to be convinced, to recognize (accept);
(a) with the acc. following, Joh_11:26, ðéóôåýåéò ôïῦôï ; comp. Joh_11:25-26; 1Jn_4:16; Act_13:41; 1Co_11:18; 1Ti_3:16 (comp. Mat_24:23; Mat_24:26; Luk_22:67); Joh_10:25;
(b) with the infinitive after it, Act_15:11 ( ðéóôåýïìåí óùèῆíáé );
(c) with or after it, Mat_9:28; Mar_11:23-24; Act_9:26; Jam_2:19, óὺ ðéóôåýåéò ὅôé åú v ò ὁ èåüò ἐóôéí ; compare Act_27:25; Joh_4:21, ðßóôåõÝ ìïé , ὅôé ἔñ÷åôáéώñá This construction of ðéóôåýåéí ὄôé is especially frequent in the writings of John, in St. Paul's meaning of it. It. is also used by Paul in Rom_6:8; 1Th_4:14; but in Rom_10:9, ἐὰí ðéóôåýóῃò ἐí ôῇ êáñäßᾷ óïõ ὅôé ὁ èåὸò áὐôὸí ἤãåéñåí ἐê íåêñῶí , óùèήóç , the sense of trust predominates over that of takingfor true. Compare also Heb_11:6, with Heb_11:1; Heb_4:3.
In John this construction with ὄôé is found in chapters Joh_4:21; Joh_8:24; Joh_10:38; Joh_11:27 (compare Joh_6:69); Joh_11:42 (compare Joh_17:3); Joh_13:19; Joh_14:10-11; Joh_16:27; (and have believed that I came out from God), Joh_16:30; Joh_17:8; Joh_17:21; Joh_20:31; 1Jn_5:1; 1Jn_5:5 (comp. with 1Jn_5:10). In these passages the sense of ðéóôåýù is that of assent, belief, recognition, conviction of truth. This meaning is also predominant in the following passage: Joh_3:12 (If I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things) (comp. Joh_3:11). Note also the connection with ãéíώóêåéí (to know), Joh_6:69; Joh_10:37-38; Joh_17:8; and note also the relation of Christ's works and of sight to faith, Joh_4:48 (Except ye see signs and wonders, ye will not believe); Joh_10:37-38; Joh_14:11; Joh_6:36; Joh_20:8; Joh_20:29 (compare Joh_20:25); Joh_1:51; Joh_4:39-42.
Let us look now at the constructions ðéóôåýåéí ôéíß åἴò ôéíá . It is clear that ðéóôåýåéí ôéíὶ of itself cannot signify to accept a person; but only to believe what he says, to trust his word; e.g. Joh_2:22 (they believed the Scripture and the word which Jesus had said); Joh_5:47; Joh_12:38 (comp. Luk_1:20; Act_24:14; Act_26:27; 1Jn_4:1). In this sense also we understand Joh_5:46 (for had ye believed Moses, ye would have believed me); Joh_8:31; Joh_8:45-46; Joh_10:37 (comp. with Joh_10:36); Joh_14:11. Nevertheless, as it is the witness of Jesus himself that is in question, the acceptance of his words implies the acceptance of his person (Joh_5:46; comp. with Joh_5:37-39). Connect with these the unique passage 1Jn_3:23 áὕôç ἐóôὶí ἡ ἐíôïëὴ áὐô ἵíáðéóôåýóùìåí ôῷ ὀíüìáôé ôïῦ õἱïῦ áýôïῦ this is the commandment, that we should believe on the name of his son Jesus Christ" (elsewhere åἰò ôὸ ὄí , Joh_1:12; Joh_2:23; Joh_3:18; 1Jn_5:13); comp. also Joh_6:29; Joh_16:9; 1Jn_5:10 (He that believeth on [ åἰò ] the Son of God hath the witness in himself; he that believeth not God [ ôῷ Èåῷ ] hath made him a liar, because he believeth not åἰò ] the record that God gave of his Son). Here ðéóôåýåéí ôῷ èåῷ , to believe God, is to receive his testimony, ð . åἰò ôçí ìáñôõñßáí , and consequently to receive Him for whom the testimony is borne. Farther comp. Joh_5:38 with 37, 24, 47, and 44. These passages show that John's idea of faith includes
(1) accepting the testimony of God,
(2) accepting the testimony of Christ concerning himself, and therefore
(3) accepting Christ himself.
The construction ðéóôåýåéí åἰò is found in Joh_2:11; Joh_3:16; Joh_3:18; Joh_3:36; Joh_4:39; Joh_6:29; Joh_6:40 (47); Joh_7:5; Joh_7:31; Joh_7:38-39; Joh_7:48; Joh_8:30; Joh_9:35-36; Joh_10:42; Joh_11:25-26; Joh_11:45; Joh_11:48; Joh_12:11; Joh_12:37; Joh_12:42; Joh_12:44; Joh_12:46; Joh_14:1; Joh_14:12; Joh_16:9; Joh_17:20; 1Jn_5:13. The only passage in the writings of John in which another preposition occurs is Joh_3:15, where Lachmann reads ἐð᾿ áὐôüí , Tischendorf ἐí áὐôῷ , instead of åἰò áὐôüí .
(2.) But the sense of admitting, accepting as true, thus far developed, is by no means the whole of John's idea of faith in Christ. It includes not only this, but also adherence to Christ; cleaving to hium. See, for instance, the whole passage, Joh_9:35-38, and comp. Joh_11:48; Joh_10:26-27; Joh_6:69; Joh_1:12. Both these are evidently contained also in the ðéóôåýåéí ôéíὶ , Joh_6:30; comp. with Joh_6:29 : ôß ïῦí ðïéåῖò óὺ óῃìåῖïí , ἴíá ἴäùìåí êáὶ ðéóôåýóùìÝí óïé (What sign showest thou, that we may see and believe in thee?); 29: ἵíá ðéóôåýóçôå åἰò ὃí ἀðÝóôåéëåí ὁ èåüò (that ye believe on him''whom He hath sent). Compare especially also Mat_27:42; Mar_15:32.
It is plain, now, that John's idea of faith includes the element of cleaving to Christ as well as of accepting him; and this cleaving to him includes the idea of full trust in Christ as Savior, as illustrated in the important passage, Joh_3:15 : ἴíá ðᾶò ὁ ðéóôåýùí åí áὐôῷ (that whosoever believeth in him, not åἰò áὐôïí ). Tischendorf ἐí , Lachmsann ἐð᾿ áὐôüí ). "Here is involved the anguish, in the believer, of the bite of the fiery serpent, and the earnest looking on him in whom sin is crucified with the inner eye of faith" (Alford, in loc.). In this full sense of the word John uses ðéóôåýù by itself (to believe) in Joh_1:7; Joh_1:51; Joh_4:41-42; Joh_4:48; Joh_6:36; Joh_6:64; Joh_9:38; Joh_10:25-26; Joh_11:15; Joh_11:40; Joh_12:39; Joh_12:47; Joh_14:29; Joh_16:31; Joh_19:35; Joh_20:31 (comp. Joh_3:12; Joh_6:69; Joh_20:8; Joh_20:25; Joh_20:29). And this faith is the condition "ofthe gifts of life,light, and salvation; Joh_10:26-27; Joh_3:12; Joh_3:16; Joh_3:18; Joh_3:36; Joh_6:35; Joh_6:40; Joh_6:47; Joh_7:38; Joh_11:25-26; Joh_20:31 (comp. Joh_5:38); Joh_8:24; Joh_1:12; Joh_12:36; Joh_12:46 (comp. Joh_8:12 and Joh_11:40).
(3.) Paul's use of ðéóôåýåéí also includes the idea of intellectual conviction, recognition; see the passages above cited under ðßóôéò , and comp. also Rom_4:20 (strong in faith); 1:5; 16:26, and the relation of ðéóôåýåéí to êçñýóóåéí (Rom_10:14; Rom_10:16; 1Co_15:2; 1Co_15:11; Eph_1:13). But the sense of trust in Christ tas Savior is always predominant in Paul. The construction ðéóôåýåéí ôéíé to trust, rely upon, is found 2Ti_1:12 (I know in whom I have believed, and am persuaded); Tit_3:8; Rom_4:3; Gal_3:6; Rom_4:6; compare Rom_4:18. Instead of the dative we find ðéóôåýåéí ἐðß ôéíá , Rom_4:5 : ἐðὶ ôὸí äéêáéïῦíôá ôὸí ἀóåâῆ (on him that justifieth the ungodly), Rom_4:24. The ðéóôåýåéí åἰò also denotes always faith in Christ — (Rom_10:14; Gal_2:16; Php_1:29); likewise ἐðὶ with the dative, 1Ti_1:16; Rom_9:33. And ðéóôåýåéí is used standing alone to designate the fullest trust of faith, Rom_1:16; Rom_3:22; Rom_4:11; Rom_4:18; Rom_10:4; Rom_10:10; Rom_13:11; Rom_15:13; 1Co_1:21; 1Co_3:5; 1Co_14:22; 2Co_4:13; Gal_3:22; Eph_1:13; Eph_1:19; 1Th_1:7; 1Th_2:10; 1Th_2:13; 2Th_1:10.
In Jam_2:19, to believe denotes intellectual assent, but in Jam_2:23 it denotes trust (see under
ðßóôéò
). In Peter the two elements of assent and trusts are conjoined (comp. 1Pe_1:8, with 1Pe_2:6-7; 1Pe_1:21).
In the Acts and Synoptical Gospels, the import of the word (whether assent or trust, or both conjoined) must be decided by the context.The result of our examination is, that "faith" in the N.T. includes three elements, each and all necessary to the full meaning of the word, while one or another of them may hbecome prominent according to the connection, viz.
(1) full intellectual acceptance of the revelation of salvation,
(2) adherence to the truth and to the person of Christ thus accepted;
(3) absolute and exclusive trust in the redeeming work of Christ for salvation. In no one of the writers of the New Testament is any one of these three elements wanting.
(II.) Early History of the Doctrine of Faith. —
1. In the early Church, the Pauline doctrine of faith as a condition of justification was universally maintained. But the Eastern thinkers did not give much attention to faith in a doctrinal way, and its true meaning was not prominently developed, nor was the distinction between faith and works (as conditions) sharply drawn. During the Apologetic period (from A.D. 100 to A.D. 250), while attention was "principally directed to theoretical knowledge,faith was for the most part considered as historico- dogmatic faith in its relation to ãíῶóéò . This gave rise to the opinion that knowledge in divine things justifies, while ignorance condemns. Minucius Felix (t 208), 35: Imperitiet Dei sfficit ad panam, notitia prodest ad veniam. Theophilus of Antioch (t181) also knows of a fides historica alone, upon which he makes salvation to depend, 1:14: Á᾿ðüäåéîéí ïῦí ëáâὼí ôῶí ãéíïìÝíùí êáὶ ðñïáíáðåöùíçìÝíùí , ïῦê ἀðéóôῶ , ἀëëἀ ðéóôåýù ðåéèáñ÷ῶí èåῷ , ῷ åὐ âïýëåὶ êáὶ óὺ ὑðïôÜãçèé , ðéóôåýùí áὐôῷ , ìὴ íῦí Üðéóèήóáò , ðåéóèῆò ἀíéώìåíïò ôüôå ἐí áἰùíßïéò ôéìùñßáéò . But, though it was reserved for men of later times to investigate more profoundly the idea of justifying faith in the Pauline sense, yet correct views on this subject were not entirely wanting during this period." Clement of Rome (t 100) says in a Pauline spirit, "Called by the will of God in Christ, we can be justified, not by ourselves, not by our own wisdom and piety, but only by faith, by which God has justified all in all ages. But shall we, on this account cease from doing good, and give up charity? No, we shall labor with unwearied zeal as God, who has called us, always works, and rejoices in his works" (1 Ep. ad Cor. c. 32, 33). Ireanaus (t 202) contrasts the new joyful obedience which ensues on the forgiveness of sins with the legal standpoint. "The law which was given to bondmen formed men's souls by outward corporal work, for it coerced men by a curse to obey the commandments, in order that they might learn to obey God. But the Word, the Logos who frees the soul, and through it the body, teaches a voluntary surrender. Hence the fetters of thee law must be taken off, and man accustom himself to the free obedience of love. The obedience of freedom must be of a higher kind; we are not allowed to go back to our earlier standpoint; for he has not set us free in order that we may leave him; this no one can do who has sincerely confessed him.
No one can obtain the blessings of salvation out of communion with the Lord; and the more we obtain from him, so much the more must we love him; and the more we love him, so much greater glory shall we receive from him" (Irenseus, Haer. Uk. 4, chap. 13:1, 23; Neander, History of Dogmas, Ryland, page 216). Tertullian (220) adv. Marc. 5:3: Exfidei hibertate justisficatur homo, non eax legis servitute, quiajustus ex fide vivit. According to Clement of Alexandria (+ 218), faith is not only the key to the knowledge of God (Coh. page 9), but by it we are also made the children of God (ib. page 23). Clement accurately distinguishes between theoretical and practical unbelief, and understands by the latter the want of susceptibility of divine impressions, a carnal mind which would have everything in a tangible shape (Strom. 2:4, page 436). Origen (A.D. 250) in Numbers Hom. 26 (Opp 3, page 369): Impossibile est salvari sines fide; Comm. in Ep. ad Rom. (Opp. 4, page 517): Etiamsi opera quis habeat ex lege, tames, quia non sunt cedificata supra fundamentum fidei, quamvis videantur esse bona, tames oparatanum suum justificare non possunt, quod eas deestfides, quae est signacurum eorum, qui justificantur a Deo (Hagenbach, History of Doctrines, § 70; comp. also § 34). Apollinaris (t 885) on Joh_6:27, says: "The eternally enduring food, by which we are sealed by the Father and assimilated to Christ, is the faith which makes alive" and on Joh_6:28, "Faith both justifies and sanctifies without human works, seeing that it contains within itself the noblest energy, and is not slothful or inactive" (Dorner, Person of Christ, Edinb. transl., div. 1, volume 2, page 389). Hilary (t 368): "By faith we become, not merely in a moral way, but essentially, one with Him" (ibid. page 418).
2. The Latins, more earnest on the practical than on the theoretical side, seem to have had deeper notions of faith (see Tertullian, cited above). But the minds of theologians were turned almost wholly to the doctrines of sin, grace, and free will (Pelagian controversy), and not to the appropriation of redemption by faith. The relations of faith to knowledge were set forth clearly and strongly, however, in the maxim Fides prcecedit intellectum, first announced by Origen, and adopted by Augustine (Epist. 120:3; ed. Migne, 2:453, cited by Shedd, History of Doctrines, 1:162). Compare also Augustine, De Utilitate Credendi, c. 23, where he shows the natural analogies for faith; e.g. that friendship among men, filial piety, etc., are grounded on faith. He makes a distinction between fides quae; and fides qua creditur (De Trin. 13:2); and uses the phrase fides Catholica in the objective sense, to denote the body of doctrine "necessary to a Christian" (De temp. serm. 53; and adv. Jud. c. 19). Augustine, says Melancthon, did not set forth fully Paul's doctrine, though he came nearer to it than the Scholastics (Letter to Brentius, opp. ed. Bretschneider, 2:502).
3. In the scholastic period the idea of the kingdom of God degenerated into that of an ecclesiastical theocracy, and the outward side of the religious life (penance and good works) was prominent. Nevertheless, the great doctrinal truths of Christianity were carefully studied, and the aim of the greatest thinkers (e.g. Anselm) was to show that faith can be verified to the intellect as truth, while, at the same time, it is the necessary condition of science, as well as of salvation. "First of all," he says, "faith must purify the heart: we must humble ourselves, and become as little children. He who believes not cannot experience; he who has not experienced cannot understand. Nothing can be done till the soul rises on the wings of faith to God" (De Fide Trinitat. c. 2). The great Greek theologian, John of Damascus (8th century), who may be considered as beginning the period of scholastic theology, defined faith as consisting of two things:
1. belief in the truth of revealed doctrines, the ðßóôéò ἐî ἀêïῆò (the faith which cometh by hearing, Rom_10:17);
2. firm confidence in the promises of God, the faith which is "the substance of things hoped for, the evidence of things not seen" (Heb_11:1).
The first of these, he says, is the work of our own minds; the second is the gift of the Spirit (De Fide Orthod. 4:10). "Anselm comprises the whole doctrine of faith and morals in the question, how man appropriates redemption to himself. He says, 'The mere idea does not make faith, although this cannot exist without an object; in order to true faith the right tendency of the will must be added, which grace imparts' (De Gratia et Libero Arbitrio, c. 6). He distinguishes (Monologium, page 72; compare page 75) between credere Deum, Christum, and credere IN Deum, IN Christum; the former denotes a mere outward faith which only retains the form; the latter denotes the true, living faith, which lays hold of communion with God (credendo tendere in divinam essentiam): the former is valueless and dead; the latter contains the power of love, and testifies its power and its life by love. The faith which is connected with love cannot be inoperative; it proves its vitality, by so operating. Hugo of St. Victor develops the general idea of faith in connection with the religious nature of man. Faith marks the manner in which invisible blessings dwell within our souls (quodam modo in nobis subsistunt), the real vital communion with God, his true existence in the human soul. For divine things cannot be apprehended by us through the senses, the understanding, or the imagination, since they have nothing analogous to all these, but are exalted above all images. The only vehicle of their appropriation is faith. Two elements meet in it the tendency of the disposition, and the matter of cognition. This latter is the object of faith, but its essence consists in the tendency of the disposition; and although this is never altogether without the former, yet it