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the measure in which faith grows and the activities of faith increase, the consciousness of the
security and safety which it brings also becomes greater. Even what theologians generally call
“refuge-seeking trust” (toevluchtnemend vertrouwen) conveys to the soul a certain measure of
security. This is quite different from the position of Barth, who stresses the fact that faith is a
constantly repeated act, is ever anew a leap of despair and a leap in the dark, and never
becomes a continuous possession of man; and who therefore rules out the possibility of any
subjective assurance of faith.
3. THE OBJECT OF FAITH.
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. Everything that is
explicitly taught in Scripture or can be deduced from it by good and necessary inference,
belongs to the object of faith in this general sense. According to the Church of Rome it is
incumbent on its members to believe whatsoever the ecclesia docens declares to be a part of
God’s revelation, and this includes the so-called apostolic tradition. It is true that the “teaching
church” does not claim the right to make new articles of faith, but it does claim the right to
determine authoritatively what the Bible teaches and what, according to tradition, belongs to
the teachings of Christ and His apostles. And this affords a great deal of latitude.
b. A fides specialis.
This is saving faith in the more limited sense of the word. While true faith in
the Bible as the Word of God is absolutely necessary, that is not yet the specific act of faith
which justifies and therefore saves directly. It must and as a matter of fact does lead on to a
more special faith. There are certain doctrines concerning Christ and His work, and certain
promises made in Him to sinful men, which the sinner must receive and which must lead him to
put his trust in Christ. The object of special faith, then, is Jesus Christ and the promise of
salvation through Him. The special act of faith consists in receiving Christ and resting on Him as
He is presented in the gospel, John 3:15,16,18; 6:40. Strictly speaking, it is not the act of faith as
such, but rather that which is received by faith, which justifies and therefore saves the sinner.
4. THE GROUND OF FAITH.
The ultimate ground on which faith rests, lies in the veracity and
faithfulness of God, in connection with the promises of the gospel. But because we have no
knowledge of this apart from the Word of God, this can also be, and frequently is, called the
ultimate ground of faith. In distinction from the former, however, it might be called the
proximate ground. The means by which we recognize the revelation embodied in Scripture as
the very Word of God is, in the last analysis, the testimony of the Holy Spirit, I John 5:7 (Am.
Rev. Version): “And it is the Spirit which beareth witness because the Spirit is the truth.” Cf. also