Corinthians 13: 2b “…if I have a faith that can move mountains, but do not have love, I am nothing.” The man who accepts the life of faith, credere in Deum, re-acts to the action of God in revealing himself, it is his “yes” and “amen” to God, with all that may or may not come with that action. In undertaking this voyage of faith into God, the person begins a dynamically divine drama of life and love between himself and the Godhead. The person grows in an inward awareness of who God is and becomes gradually more conscious of the nuptial unity between himself and God. He begins to perceive God’s being and discern His mind. The person becomes more alert to his own self and to God’s image within him. John 6:35 “Then Jesus declared, ‘I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty.’” What use is it, my brethren, if a man says he has faith, but he has no works? Can that faith save him?

The Analogy of Faith And The Sanctification Of Man

This engagement by man can be seen as a process that consists of three concentric and complementary circles. The first and most universal of these circles is the experiencing by the person of existence itself. God as Creator can use anything to instill this wonder and call man to Himself. It would be disastrous to attempt to limit God only to the supernatural or merely to the miraculous. The work of God is as large as creation itself and uses this creation as a sacramental, by which man can recognize, know and praise God. Nature, other persons, poetry, art and music, plays and film, are all avenues of this first circle of wonder calling man to faith in the living God. The world today supports people who seek truth and who explore for answers to their questions; however, it shames those who claim to have found the truth and silences those who want to share the truth they have discovered with others. Further, the world permits lies to be presented as truth and half-truths to be argued as fullness. Truly, we live in an age of self-imposed untouchable truth, of lies and half-truths, of answerable questions left unanswered, and of supposed tolerant people who are viciously intolerant to assertions of truth. Where are we to go from here? Is there a direction beyond the counsel of this world and its fallenness?Elsewhere, Jesus had appealed to parental compassion, arguing we need to see God as caring and compassionate, not as aloof and unforgiving, much less obsessed with power and control. Galatians 2:16 “Know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified.” What good is it, my brothers and sisters, if you say you have faith but do not have works? Can faith save you? Timothy 6: 11-12 “But you, man of God, flee from all this, and pursue righteousness, godliness, faith, love, endurance and gentleness. Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses.” Bible verses about faith and doubt

blessed is the man who trusts in the LORD Jeremiah 17:7 But blessed is the man who trusts in the LORD

Dean Alford, quoting with entire approbation the opinion of the German commentator De Wette, found it "impossible to say" that the ideas of Faith, Works, and Justification in the two Apostles were the same. The summary of his remarks is fairly this:--According to St. James, Faith was moral conviction, trust, and truth; and yet such a theoretical belief only that it might be held by devils. Works are not those of the Law, but an active life of practical morality and well-doing; Justification is used in a proper or moral sense, but not the higher or "forensic," as we now call it. On the other hand, St. Paul's idea of Faith presupposes self-abasement, and "consists in trust on the grace of God, revealed in the atoning death of Christ"; Works with him referred chiefly to a dependence on legal observances; Justification assumed a far wider significance, especially in his view "of the inadequacy of a good conscience to give peace and blessedness to men" ( 1Corinthians 4:4), such being only to be found by faith in God, who justifies of His free grace, and looks on the accepted penitent as if he were righteous. But even this divergence, small as it is compared with that discerned by some divines, is really overstrained; for in the present Epistle the Church of every age is warned "against the delusive notion that it is enough for men to have religious emotions, to talk religious language, to have religious knowledge, and to profess religious belief, without the habitual practice of religious duties and the daily devotion of a religious life": while the letters of St. Paul do not, in this way, combat hypocrisy so much as heterodoxy. There is always the double danger, dwelt upon by Augustine somewhat after this manner:--One man will say, "I believe in God, and it will be counted to me for righteousness, therefore I will live as I like." St. James answers him by showing that "Abraham was justified by Works" ( James 2:21). Another says, "I will lead a good life, and keep the commandments; how can it matter precisely what I believe!" St. Paul replies that "Abraham was justified by faith" (Romans 4). But, if the Apostle of the Gentiles be inquired of further, he will say that, although works go not before faith, they certainly come after. (Witness his discourse on Charity, 1 Corinthians 13) And, therefore, concludes Bishop Wordsworth, "the faith described by St. Paul is not any sort of faith by which we believe in God; but it is that healthful evangelical faith whose works spring from love." Matthew 14: 29-31 “Then Peter got down out of the boat, walked on the water and came toward Jesus. But when he saw the wind, he was afraid and, beginning to sink, cried out, ‘Lord, save me!’ Immediately Jesus reached out his hand and caught him. ‘You of little faith,’ he said, ‘why did you doubt?’”We will look at three pieces of the biblical teaching that, while Christ has two distinct and unchanged natures, he nonetheless remains one Person. For many men, schooled in traditional models of masculine superiority, this has caused a crisis of identity.

Faith - Stanford Encyclopedia of Philosophy Faith - Stanford Encyclopedia of Philosophy

The fact that Jesus is truly and fully human is clear from the fact that he has a human body (Luke 24:39), a human mind (Luke 2:52), and a human soul (Matthew 26:38). Jesus does not just look like a man. He does not just have some aspects of what is essential for true humanity but not others. Rather, he possess full humanity. Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (InterVarsity and Zondervan Publishing, 1994), p. 556. By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. The truth of Jesus’s humanity is just as important to hold to as the truth of his deity. The apostle John teaches how denying that Jesus is man is of the spirit of the antichrist (1 John 4:2; 2 John 7). Jesus’s humanity is displayed in the fact that he was born as a baby from a human mother (Luke 2:7; Galatians 4:4), that he became weary (John 4:6), thirsty (John 19:28), and hungry (Matthew 4:2), and that he experienced the full range of human emotions such as marvel (Matthew 8:10) and sorrow (John 11:35). He lived on earth just as we do. Jesus Is a Sinless ManAs we saw earlier, the fact that Christ is two natures means that there are things that are true of his human nature that are not true of his divine nature. And there are things true of his divine nature that are not true of his human nature. For example, his human nature hungered, but his divine nature could never be hungry. So when Christ hungered on earth, it was his humanity that hungered, not his divine nature. What good is it, dear brothers and sisters, if you say you have faith but don’t show it by your actions? Can that kind of faith save anyone? John replied, "Whoever has two tunics should share with him who has none, and whoever has food should do the same." Implication: Things that are true of one nature but not the other are nonetheless true of the Person of Christ.

Faith and Where Does It Come From? What Is Faith and Where Does It Come From?

What is the benefit, my fellow believers, if someone claims to have faith but has no [good] works [as evidence]? Can that [kind of] faith save him? [No, a mere claim of faith is not sufficient—genuine faith produces good works.]

The person must allow his faults, weaknesses, and sins to be the very path that God uses to transform him. If man steps onto the wrong path, which seeks to convince him that he must work to remove and leave these undesirable elements behind, he does not let God work and seeks to redeem himself (like Pelagius). If he steps onto another misleading path, which convinces him that these are not important or superfluous to the “real” him, and he ignores them and tries to believe in God, he will not be given passage because he does not want redemption at all, except maybe from the hazards of this world (like Confucius or the Buddha). For most people it is obvious that Jesus will be God forever. But for some reason it escapes a lot of us that Jesus will also be man forever. He is still man right now as you read this and will be forever. The Bible is clear that Jesus rose physically from the dead in the same body that had died (Luke 24:39) and then ascended into heaven as a man in his physical body (Acts 1:9; Luke 24:50–51). It would make no sense for him to have done this if he was simply going to ditch his body and stop being man when he arrived in heaven. Galatians 2:20 “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me.”