Living by Signs vs. Living by Faith (Rewritten)

Why looking for signs can quietly undermine faith

While we consider life of faith we need to clearly address a common tendency among Christians: the desire for signs, tokens, or special manifestations as a kind of foundation for peace with God and for holy living. This impulse shows up again and again. Sometimes it comes from lack of understanding. But more often, it grows out of something deeper and more troubling — the sin of unbelief.

However it begins, this habit of looking for signs is wrong in principle and harmful in its results.

A Testimony to a Life of Faith (Rewritten)

 Written originally by an anonymous clergyman in the early 1800's:

 

Let me speak plainly and personally about what God has done in my soul, and about the path my heart now follows toward God. I have settled on this: I will not chase after great things in this world. My aim is simply to know Christ — and Christ crucified.

I move best with a gentle wind. A high-spirited heart paired with full sails is dangerous, so I prepare myself for a quieter way of living. I don’t want much, and I actively pray against wanting much. My work — my calling — is my study. I ask for whatever genuinely serves that calling, and does not distract me from it. Beyond that, I want nothing more.

Reflections on the Life of Faith (Rewritten)

“The just shall live by faith.”

“The life I now live in the flesh, I live by faith in the Son of God.”

These and similar passages point to a central truth: the Christian life is meant to be lived by faith, not by constant, visible certainty. It is a life shaped by trust rather than by open vision.

Faith itself takes many forms, each valuable in its proper place, and all connected — more or less closely — to the life of faith. But the particular kind of faith that most directly sustains this life is the one that makes God present in every moment and in every event. The absence of this kind of faith is a major source of spiritual weakness. Because of this lack, many people who genuinely believe in God, in Christ, and even in their own final salvation still make very little progress in holiness.

They tend to hold to a general, abstract faith — one that deals in broad ideas rather than specific realities. By doing so, they place God at a distance. In contrast, a faith that is concrete and particular brings God near. It makes Him present and personal in every concern of life and establishes a continuous, living relationship between God and the soul.

Assurance of Faith and Perfect Love (Rewritten)

Up to now we have explored how consecration relates to assurance of faith. But assurance itself doesn’t stand alone — it, too, has important relationships. One of the closest and most significant is its connection to perfect love. These two — assurance (or perfection) of faith and perfection of love — are deeply and inseparably linked. 

That raises a thoughtful and worthwhile question: what exactly is the relationship between them?

1. Faith Comes First, Love Follows

To begin, assurance of faith and perfect love relate to each other as cause and effect, or more precisely, as what comes first and what follows. Assurance of faith naturally and necessarily comes before perfect love.

Some theologians — capable thinkers, to be sure — have tried to reverse this order. They argue that love comes first, and that faith grows out of love, making perfect love the foundation of assurance. But it’s hard to see how this position holds up, either logically or biblically.

On Thomas C. Upham's Case Against War

\Dennis Metzler presents Thomas C. Upham's case for pacifism:

 

 

Metzler has followed this up with videos on Pacifism among the Early Pentecostals, as well. 

Consecration and the Assurance of Faith (Rewritten)

It’s hardly necessary to say much more to highlight just how important the assurance of faith really is. Anyone who genuinely longs for holiness of heart will naturally place great value on assurance, because holiness — understood in the gospel sense — is simply perfect love. And perfect love grows out of a mature, confident faith. In other words, deep assurance and deep holiness rise together.

When we look carefully at what assurance of faith actually is, it seems to rest on two essential elements. First, there is a steady, unshakable confidence in God — his character, his ways, and his promises. Second, there is a confident belief that we ourselves are accepted by God through Christ. Assurance is not limited to this personal element alone, as some people assume. Personal confidence rests on a broader, settled trust in God as a whole. Without that foundation, personal assurance has no place to stand.

A Life of Consecration and Trust (Rewritten)

From everything we’ve already considered, it becomes clear that the sanctification of the heart — and all the blessings that come with it — rests largely on two foundational principles. First, there must be a complete and wholehearted consecration of ourselves to God. Second, there must be a firm, steady belief that this consecration is truly accepted by Him.

We have already touched briefly on this second principle before, but it deserves further attention here.

When we consecrate ourselves to God in the way described, we take a step that is absolutely essential from every possible angle. Yet simply offering everything is not enough. In the same spirit of reliance, we must also believe — without wavering — that God has accepted that offering.

This belief is nothing less than trust in God’s faithfulness to His word. It is the confidence that God will receive — and does now receive — all who place themselves without reservation on His altar. This faith, more than anything else, secures the presence of sanctifying power in the soul. On the other hand, someone may consecrate themselves sincerely and yet dishonor God’s truth by failing to believe that their offering is accepted. In doing so, they cut themselves off from the very power that faith alone can bring, leaving themselves exposed and defenseless against the adversary.