330 CHRISTIAN ETHICAL METHODOLOGY
We should identify faith, not with that statement itself, but with the
motive that underlies it, when it is uttered sincerely.
6
It is misleading, then,
to say that faith is a “mental act,”
7
as much as it is misleading to call it a
physical act (perhaps the act of coming forward in response to an altar call).
It is rather a motivation underlying both mental and physical acts, when
those are done to the glory of God. Faith can be seen equally, then, in faithful
thoughts, words, or deeds. This analysis helps us to see more clearly both the
distinction between faith and our other actions and the close relationship
between them. They are not identical, for the motivation of an act is not
identical to the act. But, as James teaches us, our only means of recognizing
faith in ourselves and others is through good works. Or, as Jesus says of false
teachers, “You will recognize them by their fruits” (Matt. 7:16).
Scripture tells us that faith is both necessary and sufficient for good
works. It is necessary because “without faith it is impossible to please him,
for whoever would draw near to God must believe that he exists and that
he rewards those who seek him” (Heb. 11:6), and because “whatever does
not proceed from faith is sin” (Rom. 14:23). It is sufficient because when
we believe God, as did Abraham, God credits it to us for righteousness
(Gen. 15:6). As Jesus said, “This is the work of God, that you believe in
him whom he has sent” (John 6:29). When our works (thoughts, words,
and deeds) are true expressions of faith, they cannot be anything other
than good and right.
So, in a sense, it is true to say, “Believe God and do as you please.” But,
as we have seen, to believe God is always to believe his word, and that
includes his law. So the existential perspective never permits us to trans-
gress the normative.
But the existential perspective gives us an image of the Christian life
that is different from the others. We are not only scribes, poring over God’s
statutes (normative), and pilgrims, walking toward a goal (situational), but
also children, trusting their heavenly Father, knowing that he will prove
true, though everyone else is a liar (Rom. 3:4). So Scripture regularly
6. Notice that I am not defining faith as a motive. My definition of faith is that of the
WLC, cited earlier. I am only trying to indicate how faith is related to good works. Since
saving faith receives and rests on Christ, it motivates us to live as Jesus does.
7. Here I take issue with the position of Gordon Clark, set forth in his Religion, Reason, and
Revelation (Philadelphia: Presbyterian and Reformed, 1961), 94–100. If one wishes to divide the
human being exhaustively into two parts, mental and physical, then faith, not being a physical
action, would have to be in the mental category. But it is very different from those episodic
experiences we usually call “mental acts”—experiences of visualizing things to ourselves, talking
to ourselves, solving problems, etc. It rather seems that motivations, like faith, require another
category in addition to the physical and the mental. But I am disinclined toward such categoriza-
tions in general (see DKG, 319–46, and the following chapter of this volume).
FRAME, Doctrine-Chr Life.indd Sec23:330FRAME, Doctrine-Chr Life.indd Sec23:330 4/11/08 3:22:08 PM4/11/08 3:22:08 PM