What is faith?

For this is to believe in God: which is surely more than to believe God. For ofttimes we must believe even a man, though in him we must not believe. To believe in God therefore is this, in believing to cleave unto God who worketh good works, in order to work with Him well.…

Augustine of Hippo, Augustine, Expositions on the Book of Psalms 78

Moreover, faith is twofold. … But again, faith is the substance of things hoped for, the evidence of things not seen , or undoubting and unambiguous hope alike of what God hath promised us and of the good issue of our prayers. The first, therefore, belongs to our will, while the second is of the gifts of the Spirit.

John of Damascus, John of Damascus, John of Damascus: Exposition of the Orthodox Faith 4.10

I answer that, Faith implies assent of the intellect to that which is believed. Now the intellect assents to a thing in two ways. First, through being moved to assent by its very object, which is known either by itself (as in the case of first principles, which are held by the habit of understanding), or through something else already known (as in the case of conclusions which are held by the habit of science). Secondly the intellect assents to something, not through being sufficiently moved to this assent by its proper object, but through an act of choice, whereby it turns voluntarily to one side rather than to the other: and if this be accompanied by doubt or fear of the opposite side, there will be opinion, while, if there be certainty and no fear of the other side, there will be faith.

Thomas Aquinas, Aquinas, Summa Theologica II-II.Q1.A4

The inner work is first of all the work of God’s grace in the depth of the soul which subsequently distributes itself among the faculties of the soul, in that of Reason appearing as Belief, in that of Will as Love, and in that of Desire as Hope. When the Divine Light penetrates the soul, it is united with God as light with light. This is the light of faith. Faith bears the soul to heights unreachable by her natural senses and faculties.

Meister Eckhart, Eckhart, Sermons 8

Our faith is a light by nature coming of our endless Day, that is our Father, God. In which light our Mother, Christ, and our good Lord, the Holy Ghost, leadeth us in this passing life. … For we, with mercy and grace, steadfastly know and believe our light, going therein wisely and mightily.

Julian of Norwich, Julian of Norwich, Revelations of Divine Love 18.17

Men are also admonished that here the term “faith” does not signify merely the knowledge of the history, such as is in the ungodly and in the devil, but signifies a faith which believes, not merely the history, but also the effect of the history—namely, this Article: the forgiveness of sins, to wit, that we have grace, righteousness, and forgiveness of sins through Christ. … Augustine also admonishes his readers concerning the word “faith,” and teaches that the term “faith” is accepted in the Scriptures not for knowledge such as is in the ungodly but for confidence which consoles and encourages the terrified mind. Furthermore, it is taught on our part that it is necessary to do good works, not that we should trust to merit grace by them, but because it is the will of God. It is only by faith that forgiveness of sins is apprehended, and that, for nothing.

Lutheran Church, Augsburg Confession, Augsburg Confession 22.1

Faith does not mean any kind of conviction which men may have of the truth of God; for though Cain had a hundred times exercised faith in God when denouncing punishment against him, this had nothing to do with obtaining righteousness. Abraham was justified by believing, because, when he received from God a promise of fatherly kindness, he embraced it as certain. Faith therefore has a relation and respect to such a divine promise as may enable men to place their trust and confidence in God.

John Calvin, Calvin, Commentary on Galatians and Ephesians Galatians 3.2 (Calvin's Commentaries, Vol. 41)

There is one consideration which ought at once to put an end to the debate—viz. that assent itself (as I have already observed, and will afterwards more fully illustrate) is more a matter of the heart than the head, of the affection than the intellect. … As there can be no doubt on the matter, we in one word conclude, that they talk absurdly when they maintain that faith is formed by the addition of pious affection as an accessory to assent, since assent itself, such at least as the Scriptures describe, consists in pious affection.

John Calvin, Calvin, Institutes of the Christian Religion III.2

44. Faith is the hand of the soul, which receives, through the same efficacy of the Holy Spirit, Christ offered to us in the Gospel.

John Calvin, Calvin, Institutes of the Christian Religion Aphor.3

A. Justifying faith is a saving grace, wrought in the heart of a sinner by the Spirit and Word of God, whereby he, being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of his lost condition, not only assenteth to the truth of the promise of the gospel, but receiveth and resteth upon Christ and his righteousness, therein held forth, for pardon of sin, and for the accepting and accounting of his person righteous in the sight of God for salvation.

Westminster Assembly, Westminster Assembly, Westminster Larger Catechism 72

Q. 86. What is faith in Jesus Christ? A. Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel.

Westminster Assembly, Westminster Assembly, Westminster Shorter Catechism 86

Faith believes the revelations of God, hope expects his promises, and charity loves his excellencies and mercies. Faith gives us understanding to God, hope gives up all the passions and affections to heaven and heavenly things, and charity gives the will to the service of God. Faith is opposed to infidelity, hope to despair, charity to enmity and hostility; and these three sanctify the whole man, and make our duty to God and obedience to his commandments to be chosen, reasonable, and delightful, and therefore to be entire, persevering, and universal.

Jeremy Taylor, Taylor, Holy Living 5.1

278. It is the heart which experiences God, and not the reason. This, then, is faith: God felt by the heart, not by the reason.

Blaise Pascal, Pascal, Pensées 4

Faith hath the same place in the divine life, which sense hath in the natural, being indeed nothing else but a kind of sense, or feeling persuasion of spiritual things; it extends itself unto all divine truths; but in our lapsed estate, it hath a peculiar relation to the declaration of God’s mercy and reconcilableness to sinners through a Mediator; and therefore, receiving its denomination from that principal object, is ordinarily termed faith in Jesus Christ.

Henry Scougal, Scougal, The Life of God in the Soul of Man 1

Faith makes Christ's sacrifice ours. ‘Christ Jesus my Lord.' Phil 3:3. It is not gold in the mine that enriches, but gold in the hand. Faith is the hand that receives Christ's golden merits. … Without faith Christ himself will not avail us.

Thomas Watson, Watson, A Body of Divinity 5.4

Faith demonstrates to the eye of the mind the reality of those things that cannot be discerned by the eye of the body. Faith is the firm assent of the soul to the divine revelation and every part of it, and sets to its seal that God is true. It is a full approbation of all that God has revealed as holy, just, and good; it helps the soul to make application of all to itself with suitable affections and endeavours; and so it is designed to serve the believer instead of sight, and to be to the soul all that the senses are to the body.

Matthew Henry, Henry, Commentary on Hebrews 11.1 (Commentary on the Whole Bible, Vol. 6)

11. Saving faith is an intelligent and cordial assent to the testimony of God concerning his Son, implying reliance on Christ alone for pardon and eternal life; and in all cases it is an effect of the special operations of the Holy Spirit.

Presbyterian Church, Auburn Declaration, Auburn Declaration 11

Let us take heed that our faith be a faith of the heart as well as of the head. … Let us not only believe that he is the Son of God and the Savior of the world, but rejoice in Him, and cleave to Him with purpose of heart. … It is quite another to say "He is my Savior and my Lord."

J.C. Ryle, Ryle, Expository Thoughts on Mark Mark 1:21-34 (Expository Thoughts on the Gospels, Vol. 2)

Let us beware of supposing that justifying faith is anything more than a sinner's simple trust in a Savior, the grasp of a drowning man on the hand held out for his relief. Let us beware of mingling anything else with faith in the matter of justification. Here we must always remember faith stands entirely alone. A justified man, no doubt, will always be a holy man. True believing will always be accompanied by godly living. But that which gives a man a saving interest in Christ, is not his living, but his faith.

J.C. Ryle, Ryle, Expository Thoughts on John John 3:9-21 (Expository Thoughts on the Gospels, Vol. 4)

And the Catholic Church teaches that this faith, which is the beginning of man's salvation, is a supernatural virtue, whereby, inspired and assisted by the grace of God, we believe that the things which he has revealed are true; not because of the intrinsic truth of the things, viewed by the natural light of reason, but because of the authority of God himself, who reveals them, and who can neither be deceived nor deceive. For faith, as the Apostle testifies, is 'the substance of things hoped for, the conviction of things that appear not.'

First Vatican Council, First Vatican Council, Dogmatic Constitution on the Catholic Faith (Dei Filius) ch. 3, pt. 1

To regard a thing as true, is to regard it as worthy of trust, as being what it purports to be. Faith, in the comprehensive and legitimate meaning of the word, therefore, is trust.

Charles Hodge, Hodge, Systematic Theology III.16.2 (Vol. 3)

The Protestant doctrine that saving faith includes knowledge, assent, and trust, and is not, as Romanists teach, mere assent, in sustained by abundant proofs. 1. In the first place, it is proved from the nature of the object of saving faith. That object is not merely the general truth of Scripture, not the fact that the Gospel reveals God’s plan of saving sinners; but it is Christ himself; his person and work, and the offer of salvation to us personally and individually. From the nature of the case we cannot, as just remarked, believe in Christ on the inward testimony of the Spirit which reveals his glory and his love, without the feelings of reverence, love, and trust mingling with the act and constituting its character. Nor is it possible that a soul oppressed with a sense of sin should receive the promise of deliverance from its guilt and power, without any feeling of gratitude and confidence. The act of faith in such a promise is in its nature an act of appropriation and confidence.

Charles Hodge, Hodge, Systematic Theology III.16.5 (Vol. 3)

And I understood that faith is not merely “the evidence of things not seen”, etc., and is not a revelation (that defines only one of the indications of faith, is not the relation of man to God (one has first to define faith and then God, and not define faith through God); it not only agreement with what has been told one (as faith is most usually supposed to be), but faith is a knowledge of the meaning of human life in consequence of which man does not destroy himself but lives. Faith is the strength of life. If a man lives he believes in something.

Leo Tolstoy, Tolstoy, A Confession 9

Faith is simply surrender: I yield myself to the impression the tidings I hear make on me. By faith I yield myself to the living God. His glory and love fill my heart, and have the mastery over my life. Faith is fellowship; I give myself up to the influence of the friend who makes me a promise, and become linked to him by it.

Andrew Murray, Murray, With Christ in the School of Prayer 13

Faith is trust. The living Person as its Object rises before us there, in His majesty, in His power, in His gentleness, and He says, ‘I shall be contented if thou wilt give to Me these emotions which thou dost fix now, to thy death and loss, on the creatures of a day.’ Faith is mighty, divine, the gift of God; but Oh! it is the exercise of a familiar habit, only fixed upon a divine and eternal Person.

Alexander Maclaren, Maclaren, Acts 2.44 (Expositions of Holy Scripture, Vol. 12)

In all faith there is what I may call a moral and a voluntary element. A man believes a proposition because it is forced upon him, and his intelligence is obliged to accept it. A man trusts Christ because he will trust Him, and the moral and voluntary element carries us far beyond the mere intellectual conception of faith as the assent to a set of theological propositions. Faith really is the outgoing of the whole man—heart, will, intellect, and all—to a person whom it grasps.

Alexander Maclaren, Maclaren, St John Chaps. I to XIV 1.67 (Expositions of Holy Scripture, Vol. 10)

I most surely hold and sincerely declare that faith is not a blind realization of religion drawn out of the darkness of the subconscience, morally enlightened by the influence of the heart and the inflexions of the will, but that it is an honest assent by the intellect, given to truth accepted through hearing of the ear by the which we believe as true those things which have been revealed and confirmed by a personal God, our Creator and Lord, and on the basis of the authority of God, who in the highest sense is trustworthy.

Pope Pius X, Pius X, Oath Against Modernism pt. 1

When the Bible speaks of faith, it generally refers to faith as an activity of man, though born of the work of the Holy Spirit. Saving faith may be defined as a certain conviction, wrought in the heart by the Holy Spirit, as to the truth of the gospel, and a hearty reliance (trust) on the promises of God in Christ.

Louis Berkhof, Berkhof, Systematic Theology 4.8

While the Roman Catholics stressed the fact that justifying faith is merely assent and has its seat in the understanding, the Reformers generally regarded it as fiducia (trust), having its seat in the will.

Louis Berkhof, Berkhof, Systematic Theology 4.8

Faith is not trust, and must be carefully distinguished therefrom, if we would have a clear conception of the gospel. Faith is simply the acceptance for ourselves of the testimony of God as true. Such faith, indeed, brings one into a life of trust. But faith is not “trusting,” or “expecting God to do something,” but relying on His testimony concerning the person of Christ as His Son, and the work of Christ for us on the cross.

William R. Newell, Newell, Romans Verse-by-Verse 3

Now the difference is great as to whether one believe that Jesus is Christ, or whether he believe on Christ. For that Jesus is Christ even the devils believed, and yet the devils believed not on Christ. For he believeth on Christ, who both hopeth in Christ and loveth Christ. For if he have faith without hope and love, he believeth that Christ is, but he doth not believe on Christ.

Augustine of Hippo, Augustine, Sermons on Selected Lessons of the New Testament 96

The foundation of justice therefore is faith, for the hearts of the just dwell on faith, and the just man that accuses himself builds justice on faith, for his justice becomes plain when he confesses the truth. … For Christ is the object of faith to all; but the Church is as it were the outward form of justice, she is the common right of all. … For this reason Paul has made Christ to be the foundation, so that we may build upon Him the works of justice, whilst faith is the foundation.

Ambrose of Milan, Ambrose, On the Duties of the Clergy 2.29

One of these is the material object of faith, and in this way an act of faith is "to believe in a God"; because, as stated above ( Q[1], A[1] ) nothing is proposed to our belief, except in as much as it is referred to God. The other is the formal aspect of the object, for it is the medium on account of which we assent to such and such a point of faith; and thus an act of faith is "to believe God," since, as stated above ( Q[1], A[1] ) the formal object of faith is the First Truth, to Which man gives his adhesion, so as to assent to Its sake to whatever he believes. Thirdly, if the object of faith be considered in so far as the intellect is moved by the will, an act of faith is "to believe in God."

Thomas Aquinas, Aquinas, Summa Theologica II-II.Q2.A2

We must, therefore, say that the direct object of faith is that whereby man is made one of the Blessed, as stated above ( Q[1], A[8] ): while the indirect and secondary object comprises all things delivered by God to us in Holy Writ, for instance that Abraham had two sons, that David was the son of Jesse, and so forth. Therefore, as regards the primary points or articles of faith, man is bound to believe them, just as he is bound to have faith; but as to other points of faith, man is not bound to believe them explicitly, but only implicitly, or to be ready to believe them, in so far as he is prepared to believe whatever is contained in the Divine Scriptures.

Thomas Aquinas, Aquinas, Summa Theologica II-II.Q2.A5

But these blind guides are unwilling to see this, namely, that faith must have something which it believes, that is, of which it takes hold, and upon which it stands and rests. Thus faith clings to the water, and believes that it is Baptism, in which there is pure salvation and life; not through the water (as we have sufficiently stated), but through the fact that it is embodied in the Word and institution of God, and the name of God inheres in it. Now, if I believe this, what else is it than believing in God as in Him who has given and planted His Word into this ordinance, and proposes to us this external thing wherein we may apprehend such a treasure?

Martin Luther, Luther, Luther's Large Catechism 33.2

Human reason can think only in terms of the Law. It mumbles: “This I have done, this I have not done.” But faith looks to Jesus Christ, the Son of God, given into death for the sins of the whole world. To turn one’s eyes away from Jesus means to turn them to the Law. True faith lays hold of Christ and leans on Him alone.

Martin Luther, Luther, Commentary on Galatians 2:3

First, Paul denominates it the faith of Christ; by which he intimates, that everything which faith ought to contemplate is exhibited to us in Christ. Hence it follows, that an empty and confused knowledge of Christ must not be mistaken for Faith, but that knowledge which is directed to Christ, in order to seek God in Christ; and this can only be done when the power and offices of Christ are understood. Faith produces confidence, which again, in its turn, produces boldness. There are three stages in our progress. First, we believe the promises of God; next, by relying on them, we obtain that confidence, which is accompanied by holiness and peace of mind; and, last of all, comes boldness, which enables us to banish fear, and to come with firmness and steadiness into the presence of God.

John Calvin, Calvin, Commentary on Galatians and Ephesians Ephesians 3.2 (Calvin's Commentaries, Vol. 41)

We hence say that Christ is the real object of faith, for through him our heavenly Father is reconciled to us, and by him all the promises of salvation are sealed and confirmed. Yet there is no reason why faith should not look to God and reverently receive whatever he may say; or if you prefer another way of stating the subject, it rightly belongs to faith to hear God whenever he speaks, and unhesitatingly to embrace whatsoever may proceed from his sacred mouth.

John Calvin, Calvin, Commentary on Hebrews 11.4 (Calvin's Commentaries, Vol. 44)

For we hence first learn, that our faith rests on this foundation, that God is true, that is, true to his promise, which his word contains; for that we may believe, the voice or word of God must precede; but it is not every kind of word that is capable of producing faith; a promise alone is that on which faith recumbs. And so from this passage we may learn the mutual relation between the faith of men and the promise of God; for except God promises, no one can believe.

John Calvin, Calvin, Commentary on Hebrews 10.4 (Calvin's Commentaries, Vol. 44)

Take away the word, therefore, and no faith will remain. We are not here discussing, whether, in order to propagate the word of God by which faith is engendered, the ministry of man is necessary (this will be considered elsewhere); but we say that the word itself, whatever be the way in which it is conveyed to us, is a kind of mirror in which faith beholds God. In this, therefore, whether God uses the agency of man, or works immediately by his own power, it is always by his word that he manifests himself to those whom he designs to draw to himself. Hence Paul designates faith as the obedience which is given to the Gospel (Rom. 1:5); and writing to the Philippians, he commends them for the obedience of faith (Phil. 2:17).

John Calvin, Calvin, Institutes of the Christian Religion III.2

523. All faith consists in Jesus Christ and in Adam, and all morality in lust and in grace.

Blaise Pascal, Pascal, Pensées 7

As things are proposed unto us to be believed as true, faith in its assent respects only the truth or veracity of God; but whereas this faith is required of us in a way of obedience, and is considered not only physically, in its nature, but morally also, as our duty, it respects also the authority of God, which I therefore join with the truth of God as the formal reason of our faith: see 2 Sam. vii. 28. And these things the Scripture pleads and argues when faith is required of us in the way of obedience.

John Owen, Owen, Pneumatologia 6.4

As the veracity of God is the formal object of faith, and the reason why we believe the things he hath revealed; so the authority of God is the formal object of our obedience, or the reason why we observe the things he hath commanded.

Stephen Charnock, Charnock, The Existence and Attributes of God 13

Faith has reference to a testimony, and the Christian faith is built upon the foundation of the apostles and prophets, it is built upon the testimony given by them. … Their testimony is God's testimony; and they are his witnesses to the world.

Matthew Henry, Henry, Commentary on Acts 10.4 (Commentary on the Whole Bible, Vol. 6)

It is by the faith of Jesus Christ, that faith which hath Jesus Christ for its object—an anointed Saviour, so Jesus Christ signifies. Justifying faith respects Christ as a Saviour in all his three anointed offices, as prophet, priest, and king—trusting in him, accepting of him, and adhering to him, in all these.

Matthew Henry, Henry, Commentary on Romans 3.2 (Commentary on the Whole Bible, Vol. 6)

81. Why is it necessary to salvation not only to believe, but also to confess the orthodox faith? Because if any one, to preserve his temporal life or earthly goods, shrink from confessing the orthodox faith, he shows thereby that he has not a true faith in God the Saviour, and the life of happiness to come.

Philaret of Moscow, Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church q. 76–86

The receivers of Christ are said to believe on His name, because the direct object of their faith is the person of Christ. It is not the believing that Christ died for all, or for me, or for the elect, or any such proposition, that saveth. It is believing on Christ.

J.C. Ryle, Ryle, Expository Thoughts on John John 1:6-13 (Expository Thoughts on the Gospels, Vol. 4)

The proper object of faith, it hence appears, is the word of God, at first oral, then for security against error, written (Joh 20:30, 31; Ro 15:4; Ga 4:30). Also, that faith is the work of divine grace, is implied by Paul's thanksgiving.

Robert Jamieson, A.R. Fausset, and David Brown, Jamieson, Fausset, and Brown, Commentary Critical and Explanatory on the Whole Bible First Thessalonians 2

For when you say that, to be saved, a man must hold this or that, then are you leaving the living God and his will, and putting trust in some notion about him or his will. To make my meaning clearer,—some of you say we must trust in the finished work of Christ; or again, our faith must be in the merits of Christ—in the atonement he has made—in the blood he has shed: all these statements are a simple repudiation of the living Lord, in whom we are told to believe, who, by his presence with and in us, and our obedience to him, lifts us out of darkness into light, leads us from the kingdom of Satan into the glorious liberty of the sons of God.

George MacDonald, MacDonald, Unspoken Sermons 12 (Vol. 2)

It is not faith that he did this, that his work wrought that—it is faith in the man who did and is doing everything for us that will save him: without this he cannot work to heal spiritually, any more than he would heal physically, when he was present to the eyes of men. Do you ask, ‘What is faith in him?’ I answer, The leaving of your way, your objects, your self, and the taking of his and him; the leaving of your trust in men, in money, in opinion, in character, in atonement itself, and doing as he tells you.

George MacDonald, MacDonald, Unspoken Sermons 12 (Vol. 2)

The power to believe a promise depends entirely, but only, on faith in the promiser. Trust in the person begets trust in his word.

Andrew Murray, Murray, With Christ in the School of Prayer 13

I think that if people firmly grasped this truth— that Christ is the Gospel, and that the Object of faith is not simply the truths that are recorded here in the word, but He with regard to whom these truths are recorded—it would clear away rolling wreaths of fog and mist from their perceptions. The whole feeling and attitude of a man’s mind is different, according as he is trusting a person, or according as he is believing something about a person. And this, therefore, is the first broad truth that lies here. Faith has reference not merely to a doctrine, not to a system; but deeper than all these, to a living Lord—‘faith that is in Me.’

Alexander Maclaren, Maclaren, Acts 2.44 (Expositions of Holy Scripture, Vol. 12)

Many confusions in Christian teaching would have been avoided if it had been always seen that faith grasps a person, not a doctrine, and that even when the person is revealed by doctrine, it is him, and not only it, which faith lays hold of. … But we must grasp Himself, as so revealed, if we are to have faith which saves the soul.

Alexander Maclaren, Maclaren, Genesis, Exodus, Leviticus and Numbers 1.1.19 (Expositions of Holy Scripture, Vol. 1)

In giving an answer to the question as to what is the object of true saving faith, we shall have to speak with discrimination, since it is possible to speak of this faith in a general and in a special sense. There is: a. A fides generalis. By this is meant saving faith in the more general sense of the word. Its object is the whole divine revelation as contained in the Word of God.

Louis Berkhof, Berkhof, Systematic Theology 4.8

You simply receive God’s testimony as true, setting your seal thereto. … You rest in God’s Word regarding Christ and His work for you.

William R. Newell, Newell, Romans Verse-by-Verse 3

Faith is my acceptance of God’s fact. … Faith always says, ‘God has done it’.

Watchman Nee, Nee, The Normal Christian Life 4.2

Faith, whereby the soul believes that thing, to which she is asked to turn her gaze, is of such sort, that being seen it will give blessedness; Hope, whereby the mind judges that if she looks attentively, she will see; Charity, whereby she desires to see and to be filled with the enjoyment of the sight.

Augustine of Hippo, Augustine, Two Books of Soliloquies 3

Accordingly the relation of the act of faith to its end which is the object of the will, is indicated by the words: "Faith is the substance of things to be hoped for." For we are wont to call by the name of substance, the first beginning of a thing, especially when the whole subsequent thing is virtually contained in the first beginning; for instance, we might say that the first self-evident principles are the substance of science, because, to wit, these principles are in us the first beginnings of science, the whole of which is itself contained in them virtually. In this way then faith is said to be the "substance of things to be hoped for," for the reason that in us the first beginning of things to be hoped for is brought about by the assent of faith, which contains virtually all things to be hoped for.

Thomas Aquinas, Aquinas, Summa Theologica II-II.Q4.A1

Faith, then, is rightly said to be the subsistence or substance of things which are as yet the objects of hope and the evidence of things not seen. Augustine sometimes renders evidence “conviction,” which I do not disapprove, for it faithfully expresses the Apostle’s meaning: but I prefer “demonstration,” as it is more literal.

John Calvin, Calvin, Commentary on Hebrews 11.1 (Calvin's Commentaries, Vol. 44)

6. What is faith? According to the definition of St. Paul, Faith is the substance of things hoped for, the evidence of things not seen (Heb. xi. 1); that is, a trust in the unseen as though it were seen, in that which is hoped and waited for as if it were present.

Philaret of Moscow, Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church q. 1–9

Through faith, the future object of Christian hope, in its beginning, is already present. … By faith alone we are sure of eternal things that they ARE: but by hope we are confident that WE SHALL HAVE them.

Robert Jamieson, A.R. Fausset, and David Brown, Jamieson, Fausset, and Brown, Commentary Critical and Explanatory on the Whole Bible Hebrews 11

The knowledge of the truth among us from what is already believed, produces faith in what is not yet believed; which [faith] is, so to speak, the essence of demonstration.

Clement of Alexandria, Clement of Alexandria, The Stromata, or Miscellanies 7.16

Is it faith to understand nothing, and merely submit your convictions implicitly to the Church? Faith consists not in ignorance, but in knowledge—knowledge not of God merely, but of the divine will.

John Calvin, Calvin, Institutes of the Christian Religion III.2

Faith indeed tells what the senses do not tell, but not the contrary of what they see. It is above them and not contrary to them.

Blaise Pascal, Pascal, Pensées 4

But although faith is above reason, there can never be any real discrepancy between faith and reason, since the same God who reveals mysteries and infuses faith has bestowed the light of reason on the human mind; and God can not deny himself, nor can truth ever contradict truth. The false appearance of such a contradiction is mainly due, either to the dogmas of faith not having been understood and expounded according to the mind of the Church, or to the inventions of opinion having been taken for the verdicts of reason. We define, therefore, that every assertion contrary to a truth of enlightened faith is utterly false.

First Vatican Council, First Vatican Council, Dogmatic Constitution on the Catholic Faith (Dei Filius) ch. 4, pt. 2

Let us imitate them: let us think nothing our own, seeing even faith itself is not our own, but more God’s (than ours). “For by grace are ye saved through faith; and this,” saith he, “not of ourselves; it is the gift of God.” ( Eph. ii. 8 .)

John Chrysostom, John Chrysostom, A Commentary on the Acts of the Apostles 30

Two dispositions concur in the virtue of faith; first, the habit of the intellect whereby it is disposed to obey the will tending to Divine truth. For the intellect assents to the truth of faith, not as convinced by the reason, but as commanded by the will; hence Augustine says, "No one believes except willingly." In this respect faith comes from God alone.

Thomas Aquinas, Aquinas, Summa Theologica I.Q111.A1

Another point appears equally certain; since the whole human race is hateful to God, there is no other way of reconciliation to divine favor than through faith. Moreover, since faith is a gratuitous gift of God, and a special illumination of the Spirit, then it is easy to infer, that we are prevented by his mere grace, just as if he had raised us from the dead.

John Calvin, Calvin, Commentary on Genesis, Vol. 1 4.1 (Calvin's Commentaries, Vol. 1)

Not by works - Neither this faith nor this salvation is owing to any works you ever did, will, or can do. 10. For we are his workmanship - Which proves both that salvation is by faith, and that faith is the gift of God.

John Wesley, Wesley, Notes on the Bible 10.2

The principle of faith, on the other hand, is, not that of striving to reach something afar off, but of accepting the present truth. It is not struggle but acceptance; not attaining by merit, but receiving by grace.

John Chrysostom, John Chrysostom, The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 19

We are therefore said to be “justified by faith,” ( Romans 3:28; 5:1 ,) not because faith infuses into us a habit or quality, but because we are accepted by God. But why does faith receive such honor as to be entitled a cause of our justification? First, we must observe, that it is merely an instrumental cause; for, strictly speaking, our righteousness is nothing else than God’s free acceptance of us, on which our salvation is founded. … For this righteousness is not a quality which exists in men, but is the mere gift of God, and is enjoyed by faith only; and not even as a reward justly due to faith, but because we receive by faith what God freely gives.

John Calvin, Calvin, Commentary on Galatians and Ephesians Galatians 3.2 (Calvin's Commentaries, Vol. 41)

We conclude then that a man is justified by faith - And even by this, not as it is a work, but as it receives Christ; and, consequently, has something essentially different from all our works whatsoever.

John Wesley, Wesley, Notes on the Bible 6.3

We agree that Faith working by Love, not Faith without Love, is the means and condition of man's justification before God.

Bonn Union Conference, Bonn Union Conference, The Fourteen Theses of the Old Catholic Union Conference at Bonn art. 5

The name alone, indeed, without works, does not introduce into the kingdom of heaven; but, if a man be truly a believer, such an one can be saved. For, if a person be only called a believer in name, whilst he is not such in works, he cannot possibly be a believer.

Pseudo-Clement, Pseudo-Clement, Two Epistles Concerning Virginity 3.3

Also they teach that this faith is bound to bring forth good fruits, and that it is necessary to do good works commanded by God, because of God’s will, but that we should not rely on those works to merit justification before God. For remission of sins and justification is apprehended by faith, as also the voice of Christ attests: When ye shall have done all these things, say: We are unprofitable servants.

Lutheran Church, Augsburg Confession, Augsburg Confession 8

For which reason it is most truly said, that Faith without works is dead and profitless; and, In Christ Jesus neither circumcision availeth any thing nor uncircumcision, but faith which worketh by charity. This faith, Catechumens beg of the Church—agreeably to a tradition of the apostles—previously to the sacrament of Baptism; when they beg for the faith which bestows life everlasting, which, without hope and charity, faith can not bestow: whence also do they immediately hear that word of Christ: If thou wilt enter into life, keep the commandments.

Council of Trent, Council of Trent, Canons and Dogmatic Decrees of the Council of Trent Session 6, ch. VII

Holy practice is the proper evidence of a saving faith. It is evident that the Apostle James speaks of works, as what do eminently justify faith, or (which is the same thing) justify the professors of faith, and vindicate and manifest the sincerity of their profession, not only to the world, but to their own consciences; as is evident by the instance he gives of Abraham, James 2:21-24. And in verses 20 and 26, he speaks of the practical and working nature of faith, as the very life and soul of it; in the same manner that the active nature and substance, which is in the body of a man, is the life and soul of that. And if so, doubtless practice is the proper evidence of the life and soul of true faith by which it is distinguished from a dead faith.

Jonathan Edwards, Edwards, Religious Affections 3.12

And yet there is no contradiction between the apostles: because, 1. They do not speak of the same faith: St. Paul speaking of living faith; St. James here, of dead faith.

John Wesley, Wesley, Notes on the Bible 20.2

Faith is feeble, because the flesh wars against the spirit. … But our faith is weak, because our spirit is weak.

Martin Luther, Luther, Commentary on Galatians 4:7

Q. 81. Are all true believers at all times assured of their present being in the estate of grace, and that they shall be saved? A. Assurance of grace and salvation not being of the essence of faith, true believers may wait long before they obtain it; and, after the enjoyment thereof, may have it weakened and intermitted, through manifold distempers, sins, temptations, and desertions; yet are they never left without such a presence and support of the Spirit of God as keeps them from sinking into utter despair.

Westminster Assembly, Westminster Assembly, Westminster Larger Catechism 81

The promise is not made to strong faith, but to true. The promise says not whosoever has a giant-faith, that can remove mountains, that can stop the mouths of lions, shall be saved; but whosoever believes, be his faith ever so small.

Thomas Watson, Watson, A Body of Divinity 6.1

The full assurance of faith relates to present pardon; the full assurance of hope, to future glory. The former is the highest degree of divine evidence that God is reconciled to me in the Son of his love; the latter is the same degree of divine evidence (wrought in the soul by the same immediate inspiration of the Holy Ghost) of persevering grace, and of eternal glory.

John Wesley, Wesley, Notes on the Bible 19.6

To make assurance of personal salvation essential to faith, is contrary to Scripture and to the experience of God’s people. The Bible speaks of a weak faith. … Those who make assurance the essence of faith, generally reduce faith to a mere intellectual assent.

Charles Hodge, Hodge, Systematic Theology III.16.8 (Vol. 3)