For Further Reading: Nauman, ed

See faults (faultless), backsliding, liability to sin.

For Further Reading: Baldwin, Holiness and the Hu-
man Element; Chambers and Chambers, Holiness and
Human Nature; Corlett, Holiness in Practical Living;
Smith, "Failures," in The Christian's Secret of a Happy
Life. W. T. Purkiser

FAITH. Faith is that voluntary assent that man gives to the revelation of God and the self-committal or trust of the entire man to the con­trol of such truth.

The Hebrew word aman means "to be firm, steadfast, and trustworthy." The essential ideas are faithfulness and truthfulness. The concept is that of holding firm in a time of testing because of confidence in God's rewards. In this sense God is the faithful and unchanging One, loyal to His promises and covenant. In return man must be obedient, steadfast, and trustfully relying on God's promises.

The NT word for faith is pisfis, meaning "a firm belief, persuasion, or conviction based on hearing." In a majority of cases in the teaching of Jesus and the apostles the words "reliance" and "trust" can be used as a synonym for faith. The NT concept of faith includes the following: the intellectual assent to revealed truth, acting upon its requirements, and confidence in the Person of the revelation.

First, then, faith involves the intellectual ele­ments of apprehension and conviction of the truth (Rom. 10:11). But in addition: Where there is faith, there will be a willingness to act on this truth. Noah, "warned of God of things not seen as yet, moved with fear, prepared an ark" (Heb. 11:7). James clearly states the connection be­tween believing and acting: "Even so faith, if it hath not works, is dead, being alone" (2:17). Faith in the sense of intellectual assent to truth is possessed by devils. It is not true faith, for they do not act on the knowledge (cf. Matt. 8:29).

There are degrees in the content of faith. One man knows more truth and, therefore, believes more than another. A little faith, well cultivated, may be the seed of great faith. One person may be walking in the light but be less informed con­cerning things spiritual than another. Such are not to be despised. "Him that is weak in the faith receive ye, but not to doubtful disputations" (Rom. 14:1). This person has faith. There is the disposition to accept truth. This faith will grow as the knowledge of God and experience in His fellowship advances.

Christian maturity is a factor in the experience and realization of the truth and thus in the de­grees of faith. In this sense the degree of faith is not a condition of nor dependent upon our will. Degrees of faith are seen in the difference be­tween the well-established Christian who is not easily overcome by temptation to unbelief and another who lacks such maturity. This is seen in the case of Abraham: "He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God" (Rom. 4:20).

The disciples needed time to be equal to a hard case of demon possession. They had cast out some demons, but later they failed. When they asked Jesus why, He answered, "Because of your unbelief" (Matt. 17:20). The more a man exer­cises faith in his walk with Christ, the more he is able to believe. As one matures in his experience with God, the time will come when he, as Abra­ham, is not staggered by the promises of God.

Strong faith makes it possible for the believer to face the future with the calm confidence that comes from absolute assurance. "Faith is the sub­stance [confidence or assurance] of things hoped for, the evidence [proof, conviction, title-deed] of things not seen" (Heb. 11:1).

Faith, then, is that belief which a soul has in the infinite wisdom, power, and goodness of God. Being quickened by the Spirit, he is able to believe, claim, and experience the promises of God.

See belief, fidelity, obedience.

For Further Reading: Sheldon, Christian Doctrine, 438-40; Westcott, The Epistle to the Hebrews, 349-52; Wiley, Epistle to the Hebrews, 352-60.

Leon Chambers

FAITH HEALING. This term is generally intended to designate a healing which occurs as the result of faith rather than purely medical agencies. It is popular among those who claim the gift of heal­ing, i.e., the "faith healers."

The Bible mentions several incidents where healings were attributed to faith. Jesus said to the woman who touched His garment, "Daughter, your faith has made you well" (Mark 5:34, rsv). In John 4:50, we see a healing which is the result of another's faith, rather than the faith of the one being healed.

Faith healing, in and of itself, is not an infal­lible evidence of either the power or endorse­ment of God. Faith may be misplaced, yet work. In this case the healing is either satanic or psy­chological. When the illness is psychosomatic, faith can be a releasing mechanism. Christian



208

FAITHFUL, FAITHFULNESS—FALL, THE


Science and other cults can cite cases of seem­ingly authentic faith healing.

True divine faith healing, wherever it occurs, will be consistent with the character of God. God will always act in consistency with His holiness, wisdom, and knowledge. Hence, legitimate faith must be confidence not only in the power of God but trust in the wisdom and benevolent sov­ereignty of God, who will always do what is best for the person. Thus, if healing does not occur, faith is not negated, for it is founded on some­thing deeper than experiencing a miracle.

Much of modern "faith healing" is grounded in the "courtesy" of God—a God whom the healers see as One who responds invariably to the call of a petitioner, especially to the call of a person with "much faith." Such a belief puts God at the dis­posal of our petitions and our faith. It creates an "errand boy" God. Much of modern "faith heal­ing" dialogue reveals this kind of demanding mentality.

All boons of redemption derive from the Atonement. But the redemption of our body to full health and perfection is not designed for this life, but will be subsequent (Rom. 8:23; 1 Cor. 15:44; 2 Cor. 4:10; 12:7-10; Phil. 3:21). Healing in this life, therefore, is a special mercy of God, sub­ject to His sovereignty, as a small foretaste of the future. It is not a "right" which believers may uniformly claim, with that confidence which is properly theirs in appropriating salvation from sin.

See heal (healing), whole (wholeness), faith. gifts of the spirit, miracle.

For Further Reading: Purkiser, Beliefs That Matter Most, 83-86; Barkman, Man in Conflict, 133-52; McMil-len, None of These Diseases; Boggs, Faith Healing and the Christian Faith; Wilcox, God's Healing Touch.

C. Neil Strait

The Genesis account of Adam and Eve in para­dise must be interpreted as historically factual— not mythical, idealistic, or even symbolical. Three arguments support the literal inter­pretation. (1) It is presented in Genesis as part of a historical chronicle; of Adam, Seth, Enoch, Noah, etc. (2) It is clear that Jesus read it as his­tory. His argument with the Pharisees on the in­dissolubility of the marriage relationship (Matt. 19:3-6) depends for its pertinency on the Adam-Eve union that was divinely blessed (Gen. 2:21-25). (3) Paul's argument for the universality of sin is based unequivocally on the Genesis record: "Sin came into the world through one man" (Rom. 5:12 ff, rsv).

Not only was Adam's paradisical existence such that with our many limitations we can now barely conceive it, but also only the briefest de­tails are recorded in Scripture. The fact of proba­tion, however, is very clear. Adam and Eve were permitted freedom of action and initiative with but one restriction—they were forbidden access to "the tree of the knowledge of good and evil" (Gen. 2:17). A loving God unquestionably re­vealed to them all the implications of this pro­hibition, although only the negative command and the threat of death are recorded in Genesis.

The temptation to disobey God came from without, from "the serpent" (Gen. 3:1), an incar­nation of Satan, as Paul argues in 2 Cor. 11:3,14. The tempter's attack was threefold: on the phys­ical senses ("the tree was good for food"), on aes­thetic appreciation ("a delight to the eyes"), and on intellectual stimulus ("to be desired to make one wise," Gen. 3:6, rsv).

But the temptation was not irresistible. Free moral choice implies the possibility of temptation but not the inevitability of transgression. Adam and Eve chose to disobey God and transgress His clear command. Their sin was, first, doubt ("Did God say ... ?"), then disbelief ("You will not die"), and, finally, disobedience ("She . . . and he ate," vv. 1, 4, 6, rsv).

The fall of man was an epoch, a turning point in the history of the race, a catastrophe so far-reaching that its consequences have affected the entire creation without exception. The whole of biblical revelation is predicated on the reality of the tragedy of Eden, and any attempt to assess the Fall must be determined solely by the biblical wit­ness; though the history of man affords innumer­able sad illustrations of what John Milton called

The Fall brought death. Adam lost the in­dwelling Holy Spirit, was excluded from "the tree of life," and his body became mortal and heir to pain, disease, and eventual dissolution. Sepa­rated from God, with moral rebellion in their hearts, Adam and Eve fell from a sinless fellow­ship that provided for endless progress in glory to an alienation that brought internal depravity, external conflict, and ultimately, apart from grace, eternal exclusion from the Creator's pres­ence. Death—physical, spiritual, and eternal—is the consequence of the Fall, as Rom. 5:12-21; 1 Cor. 15:21-22; etc. make very plain. To what pre­cise extent the Fall brought death and the curse to the whole creation, Scripture does not assert; but a cosmic consequence is implied when Rom. 8:19-23 speaks of creation "groaning in travail" until the consummation of the ages.

Orthodox Christian theology has always rec­ognized the fundamental importance of the doc­trine of the Fall, but its various schools have not spoken unanimously on how the Fall constituted the race sinful and corrupt. In Adam "all men sinned" (Rom. 5:12, rsv). The whole race was represented in Adam the head, and from him all men share, through genetic reproduction, a "fallen" nature, i.e., they are physically mortal, morally vitiated, and prone to pride, indulgence, and self-gratification. The Fall has rendered the whole race guilty, not by a legal imputation of Adam's guilt, but, as Adam fathered a son "in his own likeness" (Gen. 5:3), so sinful man re­produces his own kind. The divine image in man is marred and defaced, and fallen human nature, lacking the indwelling Spirit, is prone to evil and susceptible to temptation.

Though the whole race is guilty and under condemnation, yet the gracious covenant of grace, provided by God in Eden (Gen. 3:15), pre­vents the sentence from immediate and irrevoca­ble execution. While the Fall, in and through the first Adam, made the whole race corrupt and cul­pable before God, grace, mediated by the Last Adam, constitutes men accountable only for their own cherished and unconfessed sin.

See adam, probation, temptation, original sin, freedom, prevenient grace, curse, death.

For Further Reading: Moxon, The Doctrine of Sin; Pope, A Compendium of Christian Theology, 2:15-19; Wiley, CT, 2:62-65; GMS, 79-87, 296-302.

History has noted several who have claimed to be Christ. Gamaliel noted two, "claiming to be somebody," Theudas and Judas of Galilee (Acts 5:34-37, nasb). Luke said that Simon, the mag­ician in Samaria, was called "the Great Power of God" (Acts 8:10, nasb). Josephus, the historian, mentioned one who was a pretender. Joachim Camerarius told of a man named Manes who called himself Christ and who even called 12 dis­ciples to follow him.

False Christs are not to be confused with the Antichrist, though the Antichrist could rise from among the false Christs. Also, the false prophets referred to in Matthew 24 and Mark 13 are not the same as the false Christs.

See man of sin, tribulation.

Some of these documents purported to be written by popes from as early as Clement I. One document, known as the "Donation of Con-stantine," claimed to be a gift of the western Roman Empire to the pope, made when Con-stantine moved his capital from Rome to Con­stantinople (a.d. 330).

The general tenor of these decretals was to



augment the authority of the pope, especially in temporal affairs. Papal advisers used them to urge Gregory IV to claim increased authority. Their greatest use was made by Nicholas I to jus­tify claims to papal supremacy over all secular authority.

For Further Reading: Cannon, History of Christianity

Among the Israelites a family is a covenant concept binding all together, blood relatives, slaves, concubines, hired servants (Gen. 17:23, 27; 46:5-7, 26; Acts 10:24, 44-48; 16:15, 33), and relatives through marriage (Gen. 34:8-12). Kings, chiefs, and elders are covenant fathers, agents of God's blessings (Num. 7:2; 13:3; 17:3; 1 Sam. 24:11; 2 Kings 5:13; 6:21; 13:14) and shepherds who care for God's people (Ezekiel 34; John 10:1-18). Similarly in the Church, bishops/el­ders, and deacons are overseers of the flock of God (Acts 20:28; John 21:15-19; 1 Tim. 3:2-5, 8-12).

The individual's needs are met through family affection, provision, and discipline. Lack of fam­ily affection is a perversion (Rom. 1:31) and is abnormal (Isa. 49:15). All members of the family, including servants, are given clear commands re­garding mutual care, support, love, honor, kind­ness, and obedience (Eph. 5:21—6:9; Col. 3:18—4:1).

The ideal father is to be "temperate, sensible, dignified, hospitable, an apt teacher, no drunk­ard, not violent but gentle, not quarrelsome, and no lover of money. He must manage his own household well, keeping his children submissive and respectful in every way" (1 Tim. 3:2-5, rsv, also 8-12). Similarly, the ideal woman is to pro­vide, nurture, and rule (Prov. 31:10-31; 1 Tim. 5:10, 14). All are in some way to be submissive to one another (Eph. 5:21—6:9, et al.) and equal (Gal. 3:23—4:7; Philem. 16).

This covenant community is religious as well as social. God's covenant laws and promises are to be taught to one's children (Deut. 11:18-19). Worship and sacrifice are performed as a family (1 Sam. 1:3-4; 20:29), assembled tribe (Josh. 24:1;

1 Sam. 7:1-9), or nation (1 Kings 8:62-64). In the NT, families respond to the gospel and are bap­tized (Acts 10:24, 44-48; 16:15, 33; 17:5-9). Cov­enant promises are for the family; the promised Spirit is "for you and your children" (2:39, nasb); the Gentile is grafted into Abraham's family (Rom. 11:17-24); "brought near by the blood of Christ" (Eph. 2:11-14, nasb). Paul claimed his "advantage" that as a Jew he was an heir to God's promises (Rom. 3:1; 9:5; 11:28; Eph. 2:12). This advantage Paul applies to the family of believers, all of whom are under the sanctifying influences of the new covenant (1 Cor. 7:12-16).

The terms "family," "children," "son," "daugh­ter," and "wife" are used to describe the rela­tionship between God and His people, both Israel and the Church. Even angels are called sons of God (Job. 1:6). God himself can be known as Kinsman (Heb. gaal = redeemer and kinsman; see Roland de Vaux, Ancient Israel, 1:10-12, 21-22) and Father to Israel (Isa. 54:5; 63:16). In the NT, the Christian is taught to pray, "Our Father" (Matt. 6:9) and "Abba, Father" (Rom. 8:15; Gal. 4:6). God is the Father (pater) from whom "his whole family [patria] in heaven and on earth derives its name" (Eph. 3:15, niv). As Father, God provides (Psalm 23; Ezekiel 34; Matt. 5:43-48; Jas. 1:17) and disciplines (Prov. 3:11-12; Heb. 12:5-6). God's covenant care in­cludes both "overflowing wrath" and "ever­lasting love" (Isa. 54:7-8, 10; Heb. 12:10; 1 Cor. 5:5). Obedience is the condition of maintaining the Father-child relationship (John 1:12; 14:21). Nevertheless, God as my Kinsman is my Re­deemer. God is likened to the father (Heb. 12:10), mother (Isa. 49:15), and kinsman (63:15-16) who always disciplines us for our good, never forgets us, and always acknowledges and redeems us.

Paul and John both address the Christians as "dear children" or "little children" (1 Cor. 4:14 f; 1 John 2:1; 3:18; 4:4). Christians are mothers, fa­thers, brothers, and sisters (1 Tim. 5:1-2; Jas. 2:15; et al.) to each other. Christ is our Brother (Rom. 8:29; Heb. 2:11, 17). The Christian is adopted (Rom. 8:15), an heir with Christ (v. 17; Eph. 2:12), and a member of the household of God (v. 19).

See CHILD (CHILDREN), PARENTS AND CHILDREN, FATHERS, KOINONIA, FATHERHOOD OF GOD, MARRIAGE.

For Further Reading: Riley, TBis Holy Estate; GMS, 94, 115, 547-59; de Vaux, Ancient Israel, 1:10-12, 19-61; David, "Marriage: III. Family," Sacramentum Mundi: An Encyclopedia of Theology, 3:412-17.