By Brett Fletcher
"Now faith is the substance of things hoped for, the evidence of things not seen."
— Hebrews 11:1 (NKJV)
Throughout Christian history, few words have carried as much weight, sparked as much debate, or provided as much comfort as the word faith. For the Protestant tradition, faith is not merely a component of the Christian life; it is the very hinge upon which salvation turns. The cry of the Reformation was Sola Fide—faith alone.
But what exactly is it? Is it a blind leap in the dark? Is it merely agreeing with a set of facts? To understand the Protestant perspective, we must look at how the giants of church history have defined it, relying always on the bedrock of Scripture.
The Spark of the Reformation: A Living Confidence
For centuries leading up to the 16th century, faith was often viewed as something that required the addition of human merit to achieve justification before God. Martin Luther fundamentally shifted this paradigm back to the biblical standard. To Luther, faith was not a static intellectual agreement; it was an active, transformative trust in the promises of God.
"Faith is a living, daring confidence in God's grace, so sure and certain that a man could stake his life on it a thousand times."
— Martin Luther
This understanding echoed the Apostle Paul’s declaration: "Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ" (Romans 5:1, NKJV). Justification is an accomplished fact received through the empty hands of faith, not a wage earned by our own righteousness.
Following Luther, the great systematizer of the Reformation, John Calvin, offered a precise and enduring definition of faith, emphasizing its roots in God's character rather than human emotion.
"Now we shall possess a right definition of faith if we call it a firm and certain knowledge of God's benevolence toward us, founded upon the truth of the freely given promise in Christ, both revealed to our minds and sealed upon our hearts through the Holy Spirit."
— John Calvin
The Anatomy of Saving Faith
If faith is a "firm and certain knowledge," what are its components? In the modern era, the late Dr. R.C. Sproul beautifully articulated the classic Protestant breakdown of saving faith. He reminded us that biblical faith involves three distinct, necessary elements, traditionally described by their Latin terms:
- Notitia (Knowledge): We must first know the facts of the gospel. We must know who Christ is and what He accomplished on the cross.
- Assensus (Assent): We must agree that these facts are true. It is not enough to simply know the story; we must believe that the story is factual and true.
- Fiducia (Trust): This is the crucial, saving element. One can know the truth and agree with it (as even the demons do), but fiducia is a personal, resting trust in Christ alone for salvation.
Sproul summarized this vital distinction powerfully:
"Faith is not simply an intellectual assent to the truth of certain propositions. It is a personal trust in the person and work of Jesus Christ... We are justified not by believing in justification by faith, but by believing in Christ."
— R.C. Sproul
This holistic view of faith guards against the error of thinking we can save ourselves by our own intellect or willpower. As the Apostle Paul clearly states: "For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast." (Ephesians 2:8-9, NKJV).
The Preacher's Heart: Looking to Christ
As the Protestant tradition moved into the 19th century, the "Prince of Preachers," Charles Haddon Spurgeon, brought the profound theology of the Reformers into the pulpits of London with accessible, vivid imagery. Spurgeon understood that faith is only as good as its object. It is not the amount of our faith that saves us, but the Christ in whom our faith rests.
"Faith is the eye which looks to Him, the hand which receives Him, the mouth which feeds upon Him."
— Charles H. Spurgeon
How does one acquire this faith? It is not drummed up from within; it comes from an external source. "So then faith comes by hearing, and hearing by the word of God." (Romans 10:17, NKJV).
Conclusion: The Empty Hands
From Luther’s daring confidence and Calvin’s certain knowledge, to Spurgeon’s looking eye and Sproul’s emphasis on personal trust, the Protestant perspective on faith remains unified. Faith is the instrument, not the merit. It is the open, empty hands of a beggar receiving the free gift of a King.
It is recognizing our own spiritual bankruptcy and resting entirely on the finished work of Jesus Christ. And that is a perspective that brings true, lasting peace to the human soul.
NKJV Scripture References
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