Christian worldview. Basic religious truths, The concept of faith according to the Apostle Paul - Hieromartyr Mikhail Cheltsov

Faith and knowledge

It is in vain, because it is unfounded, that they think about the sciences, even the most accurate ones, that everything in them is based on accurate and reliable knowledge, experimentally demonstrable and perceived by the senses. Not to mention the mass of different theories, assumptions, hypotheses, abundantly scattered in every science, all the so-called “highest and final foundations” of the exact sciences, as well as the “laws” established by them, as the famous, recently deceased philosopher noted in one of his last works Gar (i.e. conjectural, only probable). Here are some well-known examples of this.

Mathematics is considered the most exact science. But mathematical knowledge, as entirely based on the ideas of pure space (geometry) and time (arithmetic), cannot come from experience and observation of the data of experience and can only be based on them; it is purely rational knowledge.

Not a single brilliant mathematician will explain to me the concept of a unit or several units if it is not within me. No person can prove that one and one are two, which Socrates was already amazed at, or that a straight line is the shortest distance between two points. So mathematics begins by forcing us to believe without proof some basic, elementary truths in order to be able to build further conclusions on them. Therefore, if we think carefully, we will not see anything strange and scary in the words of some young people about whom the famous thinker and teacher Pirogov talks in his memoirs; these young people said: “I will accept the mathematical axiom if I want; and if not, then I won’t accept it.”11

Chemistry is based on the belief in a self-contradictory hypothesis about the atom: an atom, as a particle of matter, on the one hand, must have all the properties of matter, and on the other, to explain the origin of chemical compounds of bodies, it is recognized as indivisible. And although no one and nothing can prove that matter consists of individual infinitesimal atoms, science believes this hypothesis about it, because only with the acceptance of this hypothesis can all chemical and physical phenomena be explained and much that is incomprehensible can be unified.

Further, what is matter itself? What is force, what is its relation to matter? Where does the diversity of forces come from? The solution to all these questions lies beyond the scope of empirical knowledge, since experience shows us the detection of this or that force, but does not give us the concept of force as such. You can’t do without faith here either.

No less positive scientists, natural scientists, at least the most cautious and critical of them, begin to see in the so-called “laws of nature” only “the most successful way to present the results of experience in a form convenient for future reference” - something like “convenient shorthand expressions of organized information now at their disposal." Warning against the “mythology of the mechanists,” they remind us that although “in the laboratory, as in practical life, there is no place or time for philosophical doubt,” however, during periods of reflection, when they discuss the theoretical results of their experiments, it is “helpful for them to remember about the limitations of our current reliable knowledge and about the purely speculative (i.e. perceiving on faith - M.Ch.) nature of the scheme of natural science, based only on its own inductions"12. Prof. Poynting, in the face of the Association of Sciences, said: “Physical laws ... until recently they were recognized as the true laws of nature governing the Universe; we can now attribute to them only a modest degree of description of the similarities that were observed, descriptions that are often risky and often erroneous.”

Finally, our very knowledge, according to epistemology, is based to a very large extent on faith. When making this or that conclusion, we make it, believing that our mind did not deceive us, that it worked on the basis of sufficient data, that the process of its work itself complies with the laws of logic and reality, that nothing incorrect entered into its work. And speaking about the correctness of his conclusions, we forget that they are always subjective, why two people judge the same subject differently; hence the constant and incessant disputes between the most apparently solidary people. And what do we know about each subject? It seems to us that we know the object itself as it is; whereas in fact we know, we are conscious only of various sensations, our perceptions, received from the object by us. I say I see a table; when in fact I see something black; touch adds that this black has a certain hardness and density; measurement speaks of its magnitude and so on. And I recognize this sum of sensations as a certain object - a table, relating all these sensations to it and believing that they should be attributed to it. And only our habit of trusting that by doing this we are doing the right thing gives us what we call knowledge of the subject.

Apostle Paul

“I, of course, wish that all people were like me; but everyone has his own gift from God, one this way, the other another..."

Apostle Paul

The son of wealthy Jews, his original name was Saul. The first educated person among the early followers of Jesus Christ .

It is believed that it was he who made Christianity the property of all mankind, taking it beyond the boundaries of Jewish communities...

In his youth, he was known for persecuting Christians... Once on the way, a miracle happened to him: “Suddenly a light from heaven shone around him. He fell to the ground and heard a voice saying to him: Saul, Saul! Why are you chasing me? He said: Who are you, Lord? The Lord said: I am Jesus , whom you are persecuting. It's hard for you to go against the grain. He said in awe and horror: Lord! What will you have me do? And the Lord said to him: get up and go into the city; and it will be told to you what you need to do. The people walking with him stood in a daze, hearing the voice but not seeing anyone. Saul got up from the ground, and with his eyes open he saw no one. And they led him by the hands and brought him to Damascus. And for three days he did not see, and did not eat, and did not drink.”

After converting to Christianity, the life of the Apostle Paul represents a chain of missionary works, sermons among the pagans, which he performed in the space from Asia Minor to Rome itself.

Paul, along with the Apostle Peter, were condemned by Emperor Nero and executed in Rome...

“All his life, Pavel was tormented by some mysterious illness. Its disgusting symptoms were difficult not only for him, but also for those who surrounded him, willingly or unwillingly, were near him. Paul himself does not directly describe this illness anywhere, escaping with more vague hints. But, apparently, given his tendency to ecstatic states, it was epilepsy...”

Taranov P.S., From Periander of Corfin to Wang Shouzhen, M., “Ast”, 2001, p. 123.

The Apostle Paul owns 14 epistles (this is more than the other apostles) included in the New Testament (although Paul did not know Christ during His earthly life and not one of the 12 closest disciples).

The apostle's words are often quoted:

“If God is for us, who can be against us?”

“God is faithful, but every man is a liar.”

“What is seen is temporary, but what is unseen is eternal.”

“God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the strong things.”

“He is not worthy who praises himself, but whom the Lord praises.”

“Who are you, man, that you try to argue with God? It is God who determines whom he will have mercy on and whom he will harden. Does a product have the right to say to the person who made it: “Why did you make me like that?” And in general: does not the potter have power over the clay, so that from the same mixture he can make one vessel for honorable use, and another for low?!

“Has God not turned the wisdom of this world into foolishness? For if the wisdom of the world has not led to the wisdom of God, then let the foolishness of preaching do it. The Greeks, you see, are looking for wisdom. And we preach Christ crucified, which for the Greeks is madness. So it turns out that the foolish things of God are wiser than men.”

“Stupid and ignorant competitions should be avoided, for one should know that they give rise to quarrels.”

“The works of the flesh are known; they are: adultery, fornication, uncleanness, lasciviousness, idolatry, sorcery, enmity, quarrels, envy, anger, strife, disagreements (temptations), heresies, hatred, murder, drunkenness, disorderly conduct and the like.”

The Epistle of the Apostle Paul says: “You need to reinterpret all the things that happen before your eyes in a spiritual sense, and fill this reinterpretation into your mind in such a way that when you look at a thing, you see a sensual thing, and your mind contemplates spiritual truth.” " (II Cor. 2:15).

The main idea running through all his instructions is the spiritual salvation of the believer.

Usually in images Paul has a high forehead.

“ Jesus was a seer who predicted the kingdom of God on Earth and tried to convince people to behave like gods and not like beasts. But he did not turn away from the physical and was ready to share bread with commoners and sinners. It was St. Paul who invented the religion of salvation through self-torture, which thrives on hysteria and emotionality. This coincided with the desire of the human race at this stage of its development to renounce the “lower part of the personality” that lives and dies like an animal.”

Colin Wilson, Occultism, M., “Klyshnikov - Komarov and Co,” 1994, p. 84.

The promises to Abraham are not canceled by the law

The gospel of God's grace was preached to Abraham. This happened long before God gave the law to Moses. This is why Paul wrote that the law cannot abrogate God's covenant with Abraham, which was a type of the covenant in Christ:

(Galatians 3:17-18) What I say is, that the covenant of Christ, which was first established by God, is not nullified by the law, which came four hundred and thirty years later, so as to make the promise of no effect. For if the inheritance is by law, it is no longer by promise; but God gave it to Abraham according to promise.

Our faith, like Abraham's, is based on God's promises and not on the prohibitions of the law.

Granted, the Greek word is “charizomai.” Means:

“1) give, bestow, issue;

2) forgive (sins), forgive.”

The root of this verb is “charis,” which means grace.

The inheritance of eternal life and the blessed life of faith on earth is a gift of God's grace.

This is where the Bible reveals to us the fundamental difference between works of the law and living by faith.

In law

If you carefully fulfill the commandments, you receive a blessing; if you do not, you receive a curse (Deuteronomy 27 and 28 chapters). Moreover, the curse for breaking the commandments was proclaimed first. Paul explained it to the Galatians this way:

“All who rely on keeping the Law are under a curse. After all, it is written: “Cursed is everyone who does not do everything that is written in the book of the Law.” It is clear that no one receives justification before God by fulfilling the Law, because “the righteous shall live by faith.” The law is not based on faith, because it is written: “Whoever does them will live because of them.” (Galatians 3:10-12)

Why is the law not based on faith? Because the law was given to detect sins. The law was needed for external obedience and could not correct the heart of man. Those who rely on external observance of the law live by keeping the commandments. Such a life completely depends on a person’s actions: “if you act according to the law, you are blessed; if you break a commandment, you are cursed.” According to the law, this is fair.

However, Jesus redeemed believers from the curse of the law so that we could live by faith:

“Now, Christ has redeemed us from the curse of the Law. He Himself bore the curse in our place (as it is said: “Cursed is everyone who is hanged on a tree”) so that all nations might receive the blessing given to Abraham through Jesus Christ, and that we might receive the promised Spirit by faith.” (Galatians 3:13-14, NIV)

By grace

We inherit the blessings of God through faith in Jesus Christ. Who redeemed us forever, to receive an eternal inheritance from God:

“And so Christ became the mediator of the new covenant, that those who were called might receive the promised eternal inheritance. This was made possible because His death redeemed them from sins committed under the first covenant.” (Hebrews 9:15, NIV)

Are there differences between Paul and James regarding justification by faith alone?

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Critics of the motto “by faith alone” often point out that Scripture says only once that we are justified by faith alone, and that the following text denies this: “Do you see that a man is justified by works, and not by faith alone?” (James 2:24).

What does James mean when he says that we are justified by works?

I will not defend in detail the truth of justification by faith alone, but it is taught very clearly, for example, in Romans 3:28: “A man is justified by faith, apart from the works of the law.” Or as Paul teaches in Romans 4:5, “God justifies the ungodly.” Both Abraham and David were justified by faith and not by works (Romans 4:1-8; Galatians 3:6-9).

Salvation, as Paul demonstrates in another passage, is “by grace” and “through faith” (Ephesians 2:8–9). Works are excluded as the foundation of salvation, otherwise people could boast about what they have done. Salvation by grace through faith emphasizes the amazing and comforting truth that salvation is the Lord's work, not ours.

But does Paul contradict James?

Justification by works in the Epistle of James

James 2:14–26 argues several times that faith without works does not save at the last day. Those who claim to have faith but lack good works are not saved by such professed faith (James 2:14). James compares such faith to words of love and comfort (“be warm and be nourished”) spoken to someone who was cold and hungry. Such words are meaningless unless they are accompanied by actions to feed and clothe the needy (2:15–16). Therefore, also, faith without works is “dead” and “useless” (2:17, 20, 26).

Faith simply at the level of the intellect, or faith that claims to believe but is devoid of any action, is no better than the “faith” of demons. After all, they hold to the common belief that “there is one God,” and they “tremble” in horror (2:19). James emphasizes that Abraham was “justified by works” by offering Isaac on the altar (2:21), and the harlot Rahab was “justified by works” by receiving the spies and protecting them from danger (2:25).

Faith at the intellectual level does not save

At first glance it may seem that James rejects justification by faith alone, but when reading the Scriptures, a first glance is not enough. We are called to read deeply and in accordance with the canons. James does not deny that faith saves: he rejects the assumption that a certain kind of faith saves—that kind of faith that does not produce works. In short, faith that is merely intellectual assent is not saving faith.

Again, the demons proclaimed that Jesus was the “Holy One of God,” but their belief in this truth did not save them. Even though they knew who Jesus was, they hated Him. Saving faith, then, is the action of the whole person. It involves the will and the emotions so that those who believe in Jesus give themselves to Him.

Not a reason

Let's think about this differently. Faith in itself justifies, but only the type of faith that inevitably produces good works justifies. Now, such good works are not the foundation of justification; surely they cannot be, since one sin makes you a transgressor of the law (James 2:10-11). Good works cannot be the basis of our justification, since God requires perfection, but even after our conversion we continue to sin.

In fact, James says exactly this in the following passage, after discussing justification by works: “We all stumble in many ways” (James 3:2, literal translation from the ESV English translation). The word “to stumble” means “to sin,” as the parallel text in James 2:10 shows us. Each and every one of us—including Jacob (“we all”)—continues to sin.

Is he saying that we sometimes sin? Of course not. He says we all sin in “many ways.” We not only sin in a few ways, but we sin in many ways. Since sin continues to markedly characterize the lives of believers, and since God demands perfection, works cannot form the foundation of our justification.

The fruit, not the root

How should we understand the works that James demands? Of course, good works are necessary, since without them we will not be justified, but we have seen that they are not a necessary foundation or foundation.

The best solution is to say that they are the result and fruit of faith. True faith expresses itself in works. In fact, Paul says the same thing when he teaches that what matters is “faith expressing itself through love” (Galatians 5:6, NIV).

This concept is not difficult to understand. If I told you that the room you are in would explode in one minute, and you believed me, then, wanting to continue living and being physically able to leave, you would rush to the exit. True faith would lead to works! Leaving the premises would be the result of your faith. It is therefore true to say, as the Reformers did, that we are justified by faith alone, but that true faith is never alone. I believe this is the idea that James teaches.

It is not as if our works save or justify in the sense that they qualify us to enter into God's presence, as if our virtue wins us God's favor at the last day. James teaches that there is an organic connection between real faith and works. If we truly trust in Christ, that trust will be demonstrated in the way we live. Works are evidence of our faith.

Complementary Truths

Why do the words of Paul and James sound so different? Why do they seem at first glance to contradict each other? We need to remember that the Epistles were written to address specific situations faced by specific churches. Paul was writing to churches where people were tempted to rely on their works for salvation, while James was writing to those who were disposed to think that intellectual agreement could save them.

Paul combats legalism while James corrects antinomianism.

Of course, Paul also rejected antinomianism: “I warn you, as I warned you before, that those who do these things will not inherit the kingdom of God” (Galatians 5:21). He also believed that good works were necessary for eternal life, but both Paul and James believed that such works were the fruit of saving faith, not its root.

In the beauty and fullness of God's Word, Paul and James teach truths that are complementary rather than contradictory.

Author - Thomas Schreiner / thegospelcoalition.org Translation - Vitaly Rogonsky for

Thomas Schreiner (@drtomschreiner) is Professor of New Testament Interpretation and Professor of Biblical Theology at Southern Baptist Theological Seminary, where he also serves as Associate Dean of the School of Theology. He is the author and editor of several books and commentaries.

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