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74
sent his Son that by believing in him we might have everlasting
life. Because the Word explains Christ, faith and the Word are
always joined. Calvin rejects at length the ―implicit faith‖ taught
by the Roman Catholic church of his day—a faith in the church
and its work as sufficient for salvation—since it obscures Christ
and mutes the Word. It imperils both true faith and salvation. True
faith is ―a firm and certain knowledge of God‘s benevolence
toward us, founded upon the truth of the freely given promise in
Christ, both revealed to our minds and sealed upon our hearts
through the Holy Spirit.‖ 83 Calvin rejects the scholastic distinction
between ―formed‖ and ―unformed‖ faith, acknowledges that even
the reprobate may display what appears to be faith, and admits the
ambiguous meaning of the word ―faith.‖ Sometimes, as in the
pastoral letters, it means ―sound doctrine.‖ Sometimes it is
directed toward a specific goal or objective, sometimes it refers to
a power of ability. But true faith is a higher, spiritual knowledge
marked by assurance or certainty concerning things unseen or not
fully realized. It is an inner conviction that yields confidence and
peace.
But then Calvin pauses, recognizing that faith is often
assailed and that assurance is not perfect.
Surely, while we teach that faith ought to be certain and
assured, we cannot imagine any certainty that is not tinged
with doubt, or any assurance that is not assailed by some
anxiety. On the other hand, we say that believers are in
perpetual conflict with their own unbelief. Far, indeed, are
we from putting their consciences in any peaceful repose,
undisturbed by any tumult at all. 84
While honestly acknowledging the imperfection of faith and
assaults on genuine faith, Calvin affirms its resoluteness. ―Yet,
83 John Calvin, Institutes of the Christian Religion, 2 vols., John T. McNeill,
editor; translated and indexed by Ford Lewis Battles (The Library of Christian
Classics, vols. 20-21; Philadelphia: The Westminster Press, 1960), I, p.551.
84 Ibid., p.562.