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Calvin's view of faith that does not find clear articulation in his definition. Calvin's

mention in his definition, however, of the promise being sealed to our heart implies this

voluntarist element. This voluntarist element emerges more clearly in the surrounding

paragraphs when Calvin says that we will be saved "if, indeed, with firm faith we

embrace this mercy and rest in it with steadfast hope"

. It also emerges when he

remarks: "this, then, is true knowledge of Christ, if we receive him as he is offered by

the Father: namely, clothed with the gospel".

(The emphasis is, of course, mine.)

Does, however, this voluntarist aspect or activist element introduce the idea of

obedience or works as the peculiar, distinguishing, and justifying feature of faith? The

answer to this question is clearly no. This active element of faith--if it can be so

called--is embracing and resting in mercy. It is receiving Christ as He is offered in the

gospel. The movement of the will in faith is, therefore, consistent with its peculiarly,

passive character.

Calvin makes this abundantly clear at other points. Faith is no work or

obedience meriting salvation or grace for Calvin. It is the opposite of such a work.

Calvin's comments on Galatians 5:6 have been cited above. Calvin also refers to the

words of Galatians 5:6 in his discussion of faith and justification in the Institutes. His

words are of pointed relevance for the subject at hand;

Also, they pointedly strive after the foolish subtlety that we are justified by

faith alone, which acts through love, so that righteousness depends upon love.

Indeed, we confess with Paul that no other faith justifies "but faith working through

love" [Gal. 5:6]. But it does not take its power to justify from that working of love.

Indeed, it justifies in no other way but in that it leads us into fellowship with the

righteousness of Christ.

259, that there is an alternative to the voluntarist and intellectualist medieval, philosophical traditions. He
calls this "the Augustinian voluntarist perspective" and argues that this is the tradition to which Luther and
Calvin returned.

Inst. 3:2:1

Inst. 3:2:6.

Inst. 3:11:20.