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This passage concerning the function of faith in relation to the covenant of God is often used as a definition of faith. Υποστασις (hy-po'sta-sis), translated "assurance" here, commonly appears in ancient papyrus business documents, conveying the idea that a covenant is an exchange of assurances which guarantees the future transfer of possessions described in the contract.
The intended audience of the book are Christians—particularly evangelicals—who feel tension between their commitment to the Bible and the difficulties of life. [1] [2] The book provides Christian readers with an opportunity to explore doubt by emphasizing that faith requires trusting God rather than having correct views about God. [3]
To love God is to wish Him all honour and glory and every good, and to endeavour, as far as one can, to obtain it for Him. John 14:23 notes a unique feature of reciprocity that makes charity a veritable friendship of man with God. "Whoever loves me will keep my word, and my Father will love him, and we will come to him and make our dwelling ...
The Christian contemplates the mystery of God and his grace and seeks to know and become obedient to God. To a Christian, the faith is not static, but causes one to learn more of God and to grow in faith; Christian faith has its origin in God. [19] In Christianity, faith causes change as it seeks a greater understanding of God.
The writer affirms his close relationship with God as he speaks of the faith in God which has sustained him all his life (verses 5–6, cf. 17), praying that God will not reject him (verse 9), declaring his witness to God's salvation (verses 15, 18), while asking for renewed health (verses 20–21) and the discrediting of his enemies (verse 13 ...
"That is why faith alone makes someone just and fulfills the law", said Luther. "Faith is that which brings the Holy Spirit through the merits of Christ". [61] Thus faith, for Luther, is a gift from God, and "...a living, bold trust in God's grace, so certain of God's favor that it would risk death a thousand times trusting in it."
Roberts discounted faith healing in the late 1950s, stating, "I never was a faith healer and I was never raised that way. My parents believed very strongly in medical science and we have a doctor who takes care of our children when they get sick. I cannot heal anyone – God does that."
Chaeremon thus concludes; "These two then; viz., the grace of God and free will seem opposed to each other, but really are in harmony, and we gather from the system of goodness that we ought to have both alike, lest if we withdraw one of them from man, we may seem to have broken the rule of the Church's faith: for when God sees us inclined to ...