Therefore you shall love the LORD
your God,
and keep His charge,
His statutes,
His judgments,
and His commandments
always.
Deuteronomy 11:1
Moses writes to the Israelites in Leviticus 19:18b: "...but you shall love your neighbor as yourself: I am the LORD" (cf. Matt. 22:39; Romans 13:9). In the Book of 1 Corinthians chapter 13 Paul admonishes that love is the highest virtue a Christian should seek and obtain. Love permeates the Bible as a mark of a true believer and as to our worship of our God and Savior. The questions is still: "Is Love The Essence of Faith? To the Roman Catholic Church who makes love to be the essence of faith we must report on and examine as to whether or not this is a scriptural position for the Church to take? They teach, at least in the scholastic sense of the word, of faith is that which gives it character as a Christian virtue or grace. In the Council of Trent (1545–63), they determined that faith is in itself a mere intellectual assent. Faith to them had no moral virtue, and which may be exercised by the unrenewed or by those in a state of mortal sin. Yet, on the other hand they hold that there is such a thing as Christian faith. This makes faith nothing more than another name for love. This is not the Biblical teaching on faith where the Bible makes as distinction between living and dead faith, not only does the Bible teach this it is recognized by all Evangelical Christians. For the Roman Catholic Church: fides informis, (faith without form) is true faith, and fides formata, (faith with form), is love. Writers such as Peter Lombard and Thomas Aquinas make this to be intelligible and reasonable if we were to admit to a subjective justification, and the merit of good works. In other words, faith is merited or given to a person due to that person's works, and that works is done out of love, which to them is the essence of faith.
Now if justification and sanctification are the same, then it must be admitted that love has more to do with making men holy, that faith considers is mere intellectual assent. To hold to this theological position removes the necessity for faith to be a free gift from God. Further this removes the necessity for Christ to have died so that we would be justified and sanctified by His death on the cross. While both are apprehended by those called of God and given to the Son, both are separate works of Grace. God sees us as justified, and sanctified, yet, our day to day living is one of a growing sanctification in our lives for until we are with the Lord we still have sin and only God seeing us through the finished work of Jesus on the cross can God see us as both justified and sanctified. Neither gifts are earned by man only given to those God has foreordained before the foundation of the world. We are not considered holy by mere intellectual assent. If were to concede that we are accepted by God on the foundation or ground of our virtue, then love is more valuable than any mere exercise of the intellect.
We speak of justification because its importance is founded upon this false view. As Protestants we admit that love and faith are inseparable and intrinsically connected in as much as faith without love is dead (James 2:26b). But as Protestants we are strenuous in our denial that we are justified on account of love: "You see then that a man is justified by works, and not by faith only" (James 2:24). Faith is a gift given by God as is all our gifts: "Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning" (James 1:17). No one can come to the Father, or be saved from their sins unless it is granted by the Father: "And He said, 'Therefore I have said to you that no one can come to Me unless it has been granted to him by My Father" (John 6:65). This good news, it is exhilarating, for Jesus will is given those whom are called by God: "All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out" (John 6:37). How do we come to Jesus? Is it by works or by having as antecedent love? Jesus answers this: "It is written in the prophets, 'And they shall all be taught by God.' Therefore everyone who has heard and learned from the Father comes to Me" (John 6:45). Further, it is said by Jesus: "No one can come to Me unless the Father who sent Me draws him and I will raise him up at the last day" (John 6:44). Faith as a fee gift is irresistible for all who God has elected before the foundation of the world. Faith is grounded in the authority of God and nothing else..
But, what is or are the object(s) of faith? This is the next blog.
Rejoice, O Gentiles, with His
people;
For He will avenge the blood
of His Servants,
And render vengeance to His
adversaries;
He will provide atonement for
His land and His people.
Deuteronomy 32:43
Thank God and Praise His glorious name
Richard L. Crumb
Now if justification and sanctification are the same, then it must be admitted that love has more to do with making men holy, that faith considers is mere intellectual assent. To hold to this theological position removes the necessity for faith to be a free gift from God. Further this removes the necessity for Christ to have died so that we would be justified and sanctified by His death on the cross. While both are apprehended by those called of God and given to the Son, both are separate works of Grace. God sees us as justified, and sanctified, yet, our day to day living is one of a growing sanctification in our lives for until we are with the Lord we still have sin and only God seeing us through the finished work of Jesus on the cross can God see us as both justified and sanctified. Neither gifts are earned by man only given to those God has foreordained before the foundation of the world. We are not considered holy by mere intellectual assent. If were to concede that we are accepted by God on the foundation or ground of our virtue, then love is more valuable than any mere exercise of the intellect.
We speak of justification because its importance is founded upon this false view. As Protestants we admit that love and faith are inseparable and intrinsically connected in as much as faith without love is dead (James 2:26b). But as Protestants we are strenuous in our denial that we are justified on account of love: "You see then that a man is justified by works, and not by faith only" (James 2:24). Faith is a gift given by God as is all our gifts: "Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning" (James 1:17). No one can come to the Father, or be saved from their sins unless it is granted by the Father: "And He said, 'Therefore I have said to you that no one can come to Me unless it has been granted to him by My Father" (John 6:65). This good news, it is exhilarating, for Jesus will is given those whom are called by God: "All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out" (John 6:37). How do we come to Jesus? Is it by works or by having as antecedent love? Jesus answers this: "It is written in the prophets, 'And they shall all be taught by God.' Therefore everyone who has heard and learned from the Father comes to Me" (John 6:45). Further, it is said by Jesus: "No one can come to Me unless the Father who sent Me draws him and I will raise him up at the last day" (John 6:44). Faith as a fee gift is irresistible for all who God has elected before the foundation of the world. Faith is grounded in the authority of God and nothing else..
But, what is or are the object(s) of faith? This is the next blog.
Rejoice, O Gentiles, with His
people;
For He will avenge the blood
of His Servants,
And render vengeance to His
adversaries;
He will provide atonement for
His land and His people.
Deuteronomy 32:43
Thank God and Praise His glorious name
Richard L. Crumb
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