Passive or Obedient Faith, Justification, Gospel Propositions and Baptism

It is quite popular in Reformed circles today to take a position on whether justifying faith is obedience or not. What I find possibly most amusing in this intramural debate is that so many who would affirm that infants can be justified through the seed of faith are quick to call faith obedience. Whereas those who do not allow for infants to have justifying faith often want to call faith passive!

Closely related to this discussion is the discussion over the logical order of sanctification and justification. One might think that among Reformed Christians it would be obvious that definitive sanctification precedes justification if for no other reason than regeneration precedes faith. After all, are there any who are regenerate who are not definitively sanctified by virtue of regeneration? Or is it man who generates justifying faith from an unsanctified / unregenerate posture? Moreover, those who think that faith must be exercised by embracing gospel propositions in order for there to be justifying faith (leaving infants no way to be justified by faith) should have little problem appreciating that the process of sanctification must precede justification. After all, given such a theology that does not allow infants to be justified through the seed of faith, not only would sanctification precede justification logically speaking, it would also precede justification in a temporal sense (since regenerate infants would have to wait until they comprehended the gospel) making the order of sanctification preceding justification even more pronounced.

With respect to justifying faith being an obedient response to the gospel call - it should first be observed that a sinner who tries to obey the command to flee the wrath to come does so either with a regenerate heart or out of enlightened self-interest. When the latter occurs, obviously no justifying faith is present, obedient or otherwise. When the former occurs, the one obeying is already justified by grace through faith, hence the action to obey with a believing heart with respect to the warning of death and promise of life. When one truly turns, it is because his heart is subdued and we must maintain that there is no temporal order in the application of redemption with respect to effectual call, regeneration, definitive sanctification, repentance and faith, and justification. Without a temporal order to these salvific gifts, we maintain that whoever is alive in Christ is justified through faith, even the seed of faith (see below). Accordingly, the fruit of obedience to the commands and / or warnings of Christ indeed must follow only in a temporal sense from the gift of life, which is always simultaneously accompanied by justifying faith. In a word, although it may appear as if men are obedient in their response to the call upon their lives, a faith that is imparted effectually by God does not obey at the logical moment it is granted anymore than Lazarus obeyed the Lord when coming forth from the grave.

Another strand of the discussion has to do with whether those who are incapable of comprehending gospel propositions can be justified at all let alone by faith. I’ve come to believe that justification has simply become a word in a theological puzzle as opposed to retaining its actual meaning. After all, when we keep the meaning of justification in the forefront of our minds, it is hard to imagine anyone thinking that one can be baptized into the finished work of Christ apart from receiving full pardon of sins. What is it, after all, to be united to the death, burial and resurrection of Christ? Does the Holy Spirit unite to the Savior in baptism anyone who does not also receive full remission of sins and Christ’s righteousness? Aren’t those who are baptized into Christ united to his very work on behalf of sinners? Doesn’t all that Christ have become the sinner’s own upon existential union?

We do well to remember that the grace promised in baptism is not merely offered and exhibited in the sacrament but also conferred by the Holy Ghost (to those whether of age or infants) according to the counsel of God’s own will, at his appointed time. Consequently, infants (and those incapable of ever coming to a literal understanding of the gospel) can receive what baptism signifies, even in infancy, should God so will. Accordingly, this would mean that such a one who has received the reality of being engrafted into Christ (one of the benefits of effectual baptism) would also receive the remission of sins. No place in Scripture or the Westminster Confession of Faith will one find a justification to put asunder all that is entailed in the reality of Spirit baptism. Regeneration is never separated out from remission of sins with respect to baptism into Christ; yet many Reformed Christians plainly deny this. As a defense, they often quote verses that when taken alone might imply that justifying faith always entails belief in propositions; yet this doesn’t relieve the tension. At best all it can do is introduce another one! The tension these Reformed brothers introduce is relieved by noting that in the case of those who can believe gospel propositions, faith is part-and-parcel with belief. Faith and the exercise of faith are inexorably tied to together in the case of those capable of embracing Christ as he is offered in the gospel. Accordingly, the call to repentance and faith, which is only given to those who can understand, should and must be couched in such a way as to elicit a response even though faith is first effectually granted, accomplishing justification, so that a response can be made.

Many rightly acknowledge that regenerate wrought faith can be present within those incapable of comprehending the gospel. Unfortunately, too many who correctly affirm the seed of faith can be present in infants deny that such can be justified through that seed of faith because they posit that faith must be exercised in gospel propositions for it to be the instrumental cause of justification. They forget that justification is by faith so that it might be by grace. Unwittingly, they make justification out to be not by faith alone but by exercised faith alone.

Now for those who would affirm that infants baptized into Christ are indeed justified but apart from the unexercised seed of faith or any faith seed at all, then what occurs upon the exercise of faith or the first time implantation of faith? Does one become re-justified? Or are only infants who die in infancy pardoned for their sins prior to exercising faith or apart from any faith at all, and all other regenerate infants are simply sanctified in Christ but not yet justified?

Does one have faith before it is exercised? Does one have faith when he is sleeping, after all? Must faith be in a perpetual state of work for one to remain in a state of "justified"? Must a baby exercise faith by believing gospel propositions in order for him to be justified by that faith?

Ron
Counter since: 9/6/2006

Obedient Faith Or Obedient Belief?

I argued in the link below that justifying faith must be distinguished from cognizant-belief, but never separated in the lives of those capable of understanding. (A reading of that entry will help in understanding what follows.) If my thesis is false and belief in certain gospel propositions is necessary for justifying faith, then infants can be united to Christ by the Holy Spirit without having received pardon from God due to a want of belief in propositions. In other words, if the essence of justifying faith requires cognizant-belief, then infants cannot be forgiven in infancy, or justification is not always by grace through faith alone.

However, if we understand saving faith as a sovereign work of God whereby He subdues a person’s heart and renews the entire soul after Christ, then it is easy to see that elect infants can be justified by faith alone prior to comprehending the gospel. Accordingly, if a justified infant lives to years of maturity, he will in time believe to be true whatsoever is revealed in the Word… and in particular will accept and rest upon Christ alone for justification, sanctification, and eternal life…

What I find ironic in the contemporary Reformed landscape is that those who so strenuously argue that justifying faith is not “obedient” faith also argue that all men everywhere are commanded by God to repent and believe the gospel in order to appropriate Christ's righteousness. Now how does one willfully follow a command (i.e. savingly believe from beginning to end) without obeying the command? One can't. Therefore, belief can be obedient if it results from a command; so if faith is belief, then faith can be obeident-faith! Yet, if we acknowledge that justifying faith is a subdued heart that must exercise itself in belief when confronted with God’s word, then of course justifying faith cannot be “obedient” faith for a dead man (or infant) who comes forth from the grave – ready to believe — does not do so out of obedience, let alone understanding. The point is simply this. If justifying faith is belief, then of course it can be obedient faith because belief always engages the mind and what we believe can be in response to a command. However, if what I say is true, that justifying faith is the propensity to believe all of God's truth from a posture of being recreated, then it is "by this faith" one can believe in obedience; but faith itself is not obedient anymore than Adam was obedient by being created out of the dust of the earth or Lazarus was obedient by coming forth from the grave.

http://reformedapologist.blogspot.com/2006/04/is-faith-belief.html

Ron

Counter since: 9/6/2006




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Is Faith "Belief?"

In Chapter 14 of the Westminster Confession of Faith, saving faith is distinguished from believing. Through the grace of faith, the elect are enabled to believe to the saving of their souls (paragraph 14.1). “By this faith, a Christian believes to be true whatsoever is revealed in the word…” (14.2.). The Confession does not teach that by this faith a Christian is enabled to have faith, for that would be unintelligible. Rather, the Confession teaches that by this faith – saving faith – God enables his elect to believe. In other words, by distinguishing faith and belief the Confession teaches that God effects the grace of faith by the Spirit of Christ in the hearts of His elect, whereby those with true faith, when confronted with the propositions of Scripture whereby they are understood, exercise this faith unto “obedience to the commands...” and many other “acts” of faith such as “accepting, receiving, and resting upon Christ alone for justification, sanctification, and eternal life…” Notwithstanding, these “acts” of faith - even the principle act of faith - are not to be confused with the essence of faith, for as we have shown – by faith one believes, which in its principle act is accepting, receiving and resting upon Christ alone for the whole of salvation. So, when a person is converted he is granted the gift of faith. In time that faith will grow to believe in x,y and z, and not just a, b, and c.

{In the like manner, repentance in the Westminster standards is distinguished from the acts of repentance. "Repentance unto life is an evangelical grace, the doctrine whereof is to be preached by every minister of the Gospel, as well as that of faith in Christ. By it [i.e. By repentance], a sinner, out of the sight and sense not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature, and righteous law of God; and upon the apprehension of His mercy in Christ to such as are penitent, so grieves for, and hates his sins, as to turn from them all unto God, purposing and endeavouring to walk with Him in all the ways of His commandments." In other words, by the grace of repentance, men repent. Accordingly, like faith, repentance can also be granted to infants prior to their having the ability to exercise their wills in response to the warnings of God.}

Because faith is distinguished from believing in the Confession’s chapter on saving faith, it is most reasonable to read 11.1 of the same Confession with that in mind. “Those who God effectually calls, He also freely justifies, not by infusing righteousness in to them…nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness…” In other words, it is most reasonable to interpret the Confession as not defining "faith itself" as “the act of believing" (let in contradicts chapter 14!), but rather again distinguishing faith from the act of believing, just as it distinguishes faith from "evangelical obedience." In other words, the Confession teaches that God does not credit either (a) faith, (b) the act of believing, or (c) any other evangelical obedience to the sinner when he is pardoned, accepted and accounted as righteous.

Given such a distinction between faith and belief, it is easy to understand how a regenerate infant who is united to Christ can be justified by grace through faith alone – apart from understanding, believing and willfully embracing gospel propositions. However, if justification is through faith alone and the three “classic” elements of faith are necessary conditions for justification, then infants (and those incapable of being called) cannot be pardoned for their sin! However, if infants can be justified, yet cannot have faith, then justification is by regeneration alone, apart from faith. At the very least, those who wish to maintain both that God may be merciful to infants and that justification is through a cognizant-faith alone have some theological reconciling to do. The simply solution is that those three elements (even if they are in some sense redundant or even tautological) pertain to belief and not to faith narrowly considered in seed form. After all, what about one who comes to Christ and then slips into a coma? He isn't believing in Christ (nor likely assenting, etc. to anything for that matter), but certainly he possesses the irrevocable gift of faith (though not being exercised). We must keep in mind that we are saved through faith so that our salvation might be of grace. Faith is the immediate result of regeneration, even prior to it being exercised by believing in Christ! Again, "by this faith one believes."

Now someone might say, isn't faith "the assurance of things hoped for, the conviction of things not seen - and isn't 'conviction' the very heart of assenus (or the "emotional element of faith)?" Well, one good question deserves another. Is the essence of "love" laying down one's life for his friends, or is laying down one's life for his friends a demonstration or evidence of love?









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