The word "faith", translated from the Greek p?st??

(pi'stis), was primarily used in the New Testament with the Greek perfect tense and translates as a noun-verb hybrid; which is not adequately conveyed by the English noun. The verb form of pi'stis is pisteuo, which is often translated into English versions of the New T estament as 'believe'. The adjectival form, pistos, is almost always translated as 'faithful'. The New Testament writers, following the translators of the Septu agint (Greek Old Testament) rendered words in the Hebrew scriptures that concern ed 'faithfulness' using pi'stis-group words. The pi'stis-group words are most ap propriately translated into English by a range of words, depending on the contex t in which they occur. In both the New Testament and other Greek texts, pi'stis describes connections of firmness that can form between a wide variety of entiti es: people, traditions, practices, groups, purposes, facts or propositions. The appropriate English translation is often evident from the relationship between t he two entities connected by pi'stis. The pi'stis-group words in the New Testame nt can thus be interpreted as relating to ideas of faithfulness, fidelity, loyal ty, commitment, trust, belief, and proof. The most appropriate interpretation an d translation of pi'stis-group words in the New Testament is a matter of recent controversy, particularly over the meaning of pi'stis when it is directed toward s Jesus.[4] Faith in Jesus as belief, trust and reliance In the Protestant tradition, faith is generally understood to be closely associa ted with ideas of belief, trust, and reliance. This understanding is founded in the doctrinal statements of the Reformers. One of their confessional statements explains: "the principle acts of saving faith are accepting, receiving, and rest ing upon Christ alone for justification, sanctification, and eternal life."[5] T he Reformers contrasted faith with human efforts to do good works as a means of justification.[6] This understanding of saving faith has remained within the Pro testant tradition. Saving faith is generally understood in terms of a belief of, trust in, and reliance on the person of Jesus and his work of atonement accompl ished through his death on the cross. In a more everyday sense, faith is often discussed in terms of believing God's p romises, trusting in his faithfulness, and relying on God's character and faithf ulness to act. Yet, many Protestants stress that genuine faith is also acted on, and thus it brings about different behaviour or action and does not consist mer ely of mental belief, trust or confidence or outright antinomianism. Hence, havi ng authentic 'faith in Jesus' is generally understood to lead to changes in how one thinks and lives. However, the Protestant tradition holds that these changes in character and conduct do not have any value for obtaining a positive final j udgment, but that a positive final judgment depends on faith alone (sola fide). Faith in Jesus as faithfulness, loyalty and commitment In recent decades, scholars have researched what pi'stis meant in the social con text of the New Testament writers. Several scholars who have studied the usage o f pi'stis in both early Greek manuscripts and the New Testament have concluded t hat 'faithfulness' is the most satisfactory English translation in many instance s.[7][8] This recent research has prompted some to argue that New Testament fait h and belief in Jesus should be understood in terms of faithfulness, loyalty, an d commitment to him and his teachings, rather than in terms of belief, trust and reliance.[9] Such an understanding of faith can be integrated well with the mor al influence theory of atonement. Specific verses Hebrews 11:1: "Now faith (pi'stis) is the assurance of things hoped for, the con viction of things not seen." This passage concerning the function of faith in re lation to the covenant of God is often used as a definition of faith. ?p?stas?? (hy-po'sta-sis), translated "assurance" here, commonly appears in ancient papyru s business documents, conveying the idea that a covenant is an exchange of assur ances which guarantees the future transfer of possessions described in the contr

act. In view of this, James Hope Moulton and George Milligan suggest the renderi ng: "Faith is the title deed of things hoped for" (Vocabulary of the Greek Testa ment, 1963, p. 660). The Greek word eleg-khos, rendered "conviction" in Hebrews 1 1:1 (ESV), conveys the idea of bringing forth evidence that demonstrates somethi ng, particularly something contrary to what appears to be the case. Thereby this evidence makes clear what has not been discerned before and so refutes what has only appeared to be the case. This evidence for conviction is so positive or po werful that it is described as faith. Christian faith, described in these terms, is not synonymous with credulity, but rather has connotations of acting in fait hfulness and trust. John 3:16: "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." This passage is often used as a standard statement of Christian faith. Hebrews 11:6: This passages describes the meaning and the practical role of fait h: "Without faith it is impossible to please [God], for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him. " John 6:28 29: When asked "What must we do to do the works God requires?" the write r has Jesus answering, "The work of God is this: to believe (pi'stis) in the one he has sent." Galatians 5:6: "For in Christ Jesus neither circumcision nor uncircumcision coun ts for anything, but only faith working through love." James 2:22: "Seest thou how faith wrought with his works, and by works was faith made perfect?" James 2:26: "For as the body without the spirit is dead, so faith without works is dead also."