Strong's 4982: To save, heal, preserve, rescue. From a primary sos; to save, i.e. Deliver or protect. What does it profit, my brothers, though a man say he has faith, and have not works? can faith save him?

James 2:14 - Faith and Works - Bible Hub James 2:14 - Faith and Works - Bible Hub

Paul, one of the most influential Christian leaders, argued that male and female, slave and free, were all loved by God and were one in Christ, but women should dress like women, even in leadership, and should normally leave public discourse to men. St. Paul, or the Pauline author of the Epistle to the Hebrews, appeals to the case of Rahab as an instance of faith ( Hebrews 11:31); St. James refers to her as an example of justification by works (ver. 25). The opposition, however, is only apparent; for: . . . We saw earlier that each Person of the Trinity is fully God. The three Persons of the Trinity are not each one-third of God, but are each all of God. Thus, Jesus is fully God since he is God the Son incarnate. Which means that everything that is essential to being God is true of Jesus. Jesus is not part of God or one-third of God. Rather, he is fully God. “For in him all the fullness of Deity dwells in bodily form” (Colossians 2:9). Jesus Is Fully Man

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Sadly, there are few men and women of God in the church—those truly possessed, identified, and speaking for God. In general, the church is often full of the immature who t Ephesians 2:8-9 - For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.

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

How does the fact that God is three Persons in one Being relate to the incarnation? To answer, let’s consider another question: Which Person became incarnate in Jesus Christ? All three? Or just one? Which one? The biblical answer is that only God the Son became incarnate. The Father did not become incarnate in Jesus and neither did the Holy Spirit. Thus, Jesus is God, but he is not the Father or the Holy Spirit. Jesus is God the Son. 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.

Step by step, God initiated – Abraham responded.

Faith is not the belief that God will do what you want. It is the belief that God will do what is right.” - Max Lucado

How Can Jesus Be God and Man? | Desiring God

Faith is the result of teaching ( Romans 10:14-17). Knowledge is an essential element in all faith and is sometimes spoken of as an equivalent to faith ( John 10:38; 1 John 2:3). Yet the two are distinguished in this respect, that faith includes in its assent, which is an act of the will in addition to the act of the understanding. Assent to the truth is the essence of faith, and the ultimate ground on which our assent to any revealed truth rests is the veracity of God. What good is it, my brothers, if someone claims to have faith, but has no deeds? Can such faith save him? These views fail to recognize a possible inward action by an agent, such as an act of the intellectual power within man: he proceeds in knowledge to understand an object. God must be understood not according to the mode of the lowest creatures, material bodies, but from the mode of the highest creatures, the intellectual substances. Although even this illustration falls drastically short in representing the activity of divine objects; nevertheless, with this understanding, procession should not be understood from what is in our bodies but rather from what is the movement of an intelligible emanation. God, because he is love in his inner life, processes love within himself. The activity between the Persons is one that is Love and that shares Life. The Father begets the Son and the Love between the two is the Holy Spirit. This co-activity, this inter-subjectivity, is the mark of the movement within God, and the exemplar to all creation of its own nature and final destiny. Such violence, sometimes horrendously depicted as being tormented with fire, was deemed fair, because God is just and had made the options clear. This is a view many will still defend. Two opposing Christian views of masculinity

Our favourite scripture on faith

As finite and contingent being, the human person exists within the abyss of existence as a pilgrim on a journey. In his expedition of life, with a hunger for meaning and desire for fulfillment, he has many questions: What is man? What is the meaning of suffering, evil and death, which persist even in the midst of such progress? What can people contribute to society and expect from society? What comes after this earthly life? These questions, without assistance, can lead man to alienation and despair. As he freely surrenders more to God and enters into Him, the person becomes more fully himself in Christ by allowing grace to heal his wounds from sin and evil and to actualize his potential in virtue, talents and even personality. The person truly becomes consciously transformed into a new creation. Standing as himself, the person is shown his dignity. He realizes that he holds a privileged place in the cosmos as a child of God by adoption, and therefore is the summit, focal point and crown of God’s creation. He sees how he is a reflection and, in a sense, is the glory of God. 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." From the above verses, we see clearly that the source of faith is not found within us. Faith is something given to us by God, and Jesus is the Author, the Originator, of faith. How do we obtain faith?

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

Similarly, in ( John 20:29) and ( 1 Pet 1:8) we see the same evidence that there is more to Truth than meets the eye. Though none of us has physically seen God, we can know He is real, His words and ways are good, and He’s trustworthy. How? Through living with faith.

Bible verses about faith and doubt

The analogy of faith depends upon the credere in Deum in which the person has come through the propositions of faith and is now experiencing the realities of faith themselves. The person no longer sees merely a collection of truths or an organized system of immutable statements in a creed. The Creed ceases to be only a stop-sign, a requirement of belief, and becomes instead a boundlessly fruitful unity, endlessly unfolding to the eyes of faith. The person now sees – in God’s own divine simplicity – the oneness of these truths in the One incarnate Logos. The first thing we must understand is that faith doesn’t originate from within us. We’re not born with a natural ability to believe. If we try to muster up faith by our own willpower, we’ll be discouraged. This is because we’re not the source of faith. Faith comes from God. God allots, or gives, faith to us. Second Peter 1:1 says: