Basic HTML Version
487
not necessary to adopt Barth’s peculiar construction of the doctrine of faith, to admit the truth
of what he says on this point. When one embraces Christ by faith, he has a deep conviction of
the truth and reality of the object of faith, feels that it meets an important need in his life, and
is conscious of an absorbing interest in it, — and this is assent. It is very difficult to distinguish
this assent from the knowledge of faith just described, because, as we have seen, it is exactly
the distinguishing characteristic of the knowledge of saving faith, that it carries with it a
conviction of the truth and reality of its object. Hence some theologians have shown an
inclination to limit the knowledge of faith to a mere taking cognizance of the object of faith; but
(1) this is contrary to experience, for in true faith there is no knowledge that does not include a
hearty conviction of the truth and reality of its object and an interest in it; and (2) this would
make the knowledge in saving faith identical with that which is found in a purely historical faith,
while the difference between historical and saving faith lies in part exactly at this point.
Because it is so difficult to make a clear distinction, some theologians prefer to speak of only
two elements in saving faith, namely, knowledge and personal trust. These are the two
elements mentioned in the Heidelberg Catechism when it says that true faith “is not only a
certain knowledge whereby I hold for true all that God has revealed to us in His Word, but also
a hearty trust which the Holy Ghost works in me by the gospel.”[Q. 21.] It probably deserves
preference to regard knowledge and assent simply as two aspects of the same element in faith.
Knowledge may then be regarded as its more passive and receptive side, and assent as its more
active and transitive side.
c. A volitional element (fiducia).
This is the crowning element of faith. Faith is not merely a
matter of the intellect, nor of the intellect and the emotions combined; it is also a matter of the
will, determining the direction of the soul, an act of the soul going out towards its object and
appropriating this. Without this activity the object of faith, which the sinner recognizes as true
and real and entirely applicable to his present needs, remains outside of him. And in saving
faith it is a matter of life and death that the object be appropriated. This third element consists
in a personal trust in Christ as Saviour and Lord, including a surrender of the soul as guilty and
defiled to Christ, and a reception and appropriation of Christ as the source of pardon and of
spiritual life. Taking all these elements in consideration, it is quite evident that the seat of faith
cannot be placed in the intellect, nor in the feelings, nor in the will exclusively, but only in the
heart, the central organ of man’s spiritual being, out of which are the issues of life. In answer to
the question whether this fiducia (trust) necessarily includes an element of personal assurance,
it may be said, in opposition to the Roman Catholics and Arminians, that this is undoubtedly the
case. It naturally carries with it a certain feeling of safety and security, of gratitude and joy.
Faith, which is in itself certainty, tends to awaken a sense of security and a feeling of assurance
in the soul. In the majority of cases this is at first more implicit and hardly penetrates into the
sphere of conscious thought; it is something vaguely felt rather than clearly perceived. But in