THE FOURTH PART: I believe the holy catholic church, the communion of saints (part 2 of 2)

Let us begin with instances from the church's inception. The patriarchs, after receiving circumcision and entering God's covenant, undoubtedly imbibed their father's teachings on righteousness and virtue. Nonetheless, they conspired to slay their brother (Genesis 37:18ff). This act, reminiscent of the most hardened criminals, culminated in the sale of Joseph, an act of heinous cruelty. Simeon and Levi avenged their sister's dishonor by murdering the inhabitants of Shechem, a violent act their father condemned (Genesis 34:25ff). Reuben committed abominable incest with his father's concubine (Genesis 35:22). Judah, driven by lust, committed dishonorable deeds by consorting with his daughter-in-law (Genesis 38:16ff). Yet, rather than erasing them from the ranks of God's chosen people, they ascended as leaders. What of David, the chief justiciar, who, seeking to expiate his transgressions, committed an even graver sin by shedding innocent blood (2 Samuel 11:15)? Already regenerated and bearing greater testimony to this than other children of God, he succumbed to a wickedness that would appall even the pagans. Despite this, mercy embraced him.

To avoid protracted enumeration, consider the numerous promises of God's mercy toward the Israelites. Time and again, the Lord's benevolence shone upon them. Moses pledges compassion and restoration if the people repent after straying into idolatry and forsaking the living God: "The Lord your God will bring you back from captivity and have compassion on you; He will gather you from all the nations where He has scattered you. Even if you have been banished to the most distant land under the heavens, from there the Lord your God will gather you and bring you back" (Deuteronomy 30:3-4). Restricting this discussion avoids its interminable length, for the prophets brim with such promises, showering mercy upon a people steeped in myriad sins. Rebellion stands as one of the gravest sins, equated to divorce between God and His church, yet His benevolence pardons even this. Jeremiah's prophetic words echo this sentiment: "Is there a man who divorces his wife and she leaves him? Does he not return to her again? Why then do we profane the covenant of our fathers by breaking faith with one another?

...Return, faithless people, for I am your husband" (Jeremiah 3:1, 14). A fervent desire emanates from one who declares, "I have no pleasure in the death of the wicked, but that the wicked turn from his way and live" (Ezekiel 33:11). Consequently, Solomon consecrated the temple as a place where prayers for forgiveness of sins would resonate: "When Your people Israel have been defeated by an enemy because they have sinned against You, and when they turn back and acknowledge Your name, praying and making supplication to You in this temple, then hear from heaven and forgive the sin of Your people Israel" (1 Kings 8:46-50). The presence of sacrificial offerings for sins in God's law is not arbitrary; had He been ignorant of His servants' perennial imperfections, this remedy would not have been prescribed.

Let us contemplate whether, with Christ's arrival, wherein the plenitude of grace has been fully revealed, this divine favor has vanished for the faithful. Does this imply that they dare not beseech forgiveness for their transgressions? Does it suggest that when they stumble, mercy remains elusive? Such an assertion would insinuate that Christ came to dismantle rather than redeem His own. Would God's benevolence, which graced the saints of old, be entirely extinguished? However, if we stand by the Scriptures' resounding proclamation that grace and love have manifested fully in Christ (2 Timothy 1:9-10) and that the abundance of His mercy extends through Him (Titus 3:5-6), if we acknowledge that reconciliation with humanity has been achieved, we must affirm that His mercy now flourishes more plentifully than ever before. Witness the living examples before us. Peter, who had heard directly from Christ that failing to confess His name before mortals would result in rejection before heaven's angels, denied Him thrice, even with blasphemy. Yet grace did not elude him (Matthew 10:33, 26:69-75, 9:13). St. Paul chastened the disorderly in the Thessalonian community, inviting them to repentance (2 Thessalonians 3:15). Peter did not forsake Simon Magus but encouraged him, urging him to seek God's forgiveness (Acts 8:22). Reflect upon the past when grievous sins stained entire congregations. How did St. Paul respond? He redirected the congregation toward righteousness instead of pronouncing a final curse (2 Corinthians 12:15, 19). Galatians' apostasy from the gospel was no trifling matter. The Corinthians were even less excusable, mired in grave vices. However, neither group was alienated from God's benevolence. In fact, those who had committed more severe offenses—acts of wantonness, indecency, and impurity—were specifically summoned to repentance. The covenant between Christ, all His adherents, remains immutable, a bond declared unwavering by His words: "If his sons forsake My law and do not follow My statutes, if they violate My decrees and fail to keep My commands, I will punish their sin with the rod, their iniquity with flogging; but I will not take My love from him" (Psalm 89:30- 33). In the creed's progression, grace and mercy are underscored to abide unceasingly in the church. It follows the mention of the church with the forgiveness of sins. Thus, it must be present among the church's members.

Certain individuals, adopting a more nuanced perspective, refrain from labeling every sin as unpardonable. They limit this category to willful or deliberate violations knowingly committed. Nonetheless, they assert that only sins of ignorance are eligible for forgiveness. Yet, considering that God's law prescribes offerings to absolve voluntary sins, and distinct offerings for those committed unwittingly (Leviticus 6:2ff, 4:2, 13, 22, 27), what recklessness it is to deny hope of pardon for deliberate transgressions! I contend that Christ's singular sacrifice possesses the potency to forgive the intentional sins of the faithful. God substantiates this through the physical sacrifices, symbols of Christ's offering. Who would absolve David by alleging ignorance, knowing he had received sound instruction in the law? Could he remain ignorant of the gravity of adultery and homicide? Did he not condemn these acts in his subjects daily? Did the patriarchs perceive fratricide as commendable? Could the Corinthians, who received ample instruction, fathom that immorality, fornication, hatred, and strife pleased God? Even after receiving solemn admonition, did Peter fail to recognize the sin in denying his Master? Let us not, through our harshness, close the door on God's mercy that beckons us so generously.

I recognize that certain early church scholars interpreted daily forgiven sins as minor transgressions arising from frailty. Additionally, they opined that the solemn penance required for serious offenses should not be repeated, similar to baptism. However, their words should not be misconstrued as promoting despair among those who falter again after experiencing repentance. Nor should they downplay the significance of daily faults in God's eyes. They acknowledged that saints often stumble into unfaithfulness—sometimes swearing needlessly, succumbing to excessive anger, even venturing into outright insults—thus falling into vices that our Lord abhors. Their phrasing aims to distinguish between private and public sins or offenses causing grave scandal within the church. The rigorous penance imposed upon those deserving ecclesiastical correction sought not to render God's pardon unattainable. Rather, it aimed to deter others, ensuring they steered clear of offenses warranting excommunication. Scripture, however, demands a more tempered and compassionate approach. It teaches that the strictness of ecclesiastical discipline should never plunge the beneficiaries of correction into abject sorrow.

Nonetheless, those who remain steadfast in their stance against voluntary sins often invoke the apostle's authority, suggesting he extinguishes all hope of absolution for such transgressions. He asserts that for those who have once been enlightened, tasted the grace from above, shared in the Holy Spirit, and savored God's word and the powers of the age to come, if they slip once more, it is irrevocable for them to be led back to penance. They are likened to crucifying the Son of God anew and scoffing at Him (Hebrews 6:4-6). In another passage, he states, "If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful expectation of judgment" (Hebrews 10:26-27). These verses once gave the Novatians ground to disturb the church when misconstrued. Initially appearing severe, certain conscientious individuals questioned the legitimacy of this epistle, though its apostolic essence is evident. Addressing those who accept it, I shall illustrate how these passages do not bolster their error.

Primarily, the apostle must be in harmony with his Master, who affirms that every sin and blasphemy can be forgiven except the sin against the Holy Spirit, unforgivable both in this age and the next (Matthew 12:31-32; Mark 3:28-29; Luke 12:10). Undoubtedly, the apostle adhered to this exception, as opposing Christ's grace would be inconceivable. Consequently, his words in these instances ought to be interpreted solely in relation to the sin against the Holy Spirit. If this elucidation proves inadequate, I shall further demonstrate how his words lead to this conclusion. To elucidate this, understanding the nature of the abominable, unforgivable sin becomes crucial. St. Augustine describes it as an unyielding, persistent obstinacy up until death, coupled with a lack of trust in obtaining grace. However, this interpretation does not align with Christ's assertion that it will not be forgiven in this age. This leaves us with two options: either Christ's statement was superfluous, or the unpardonable sin can be committed in this present world. According to St. Augustine, it is only committed if one perseveres in it until death. Some propose that to harbor ill will towards the graces bestowed upon one's neighbor constitutes a sin against the Holy Spirit. Though the basis for this assertion is unclear, the genuine definition must be presented, supported by solid evidence, to dispel any misconceptions.

I posit that one sins against the Holy Spirit when, although touched by the light of God's truth and unable to claim ignorance, one obstinately resists for the sake of resistance itself. To clarify, the Lord Jesus elaborates that "anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come" (Matthew 12:32). St. Matthew employs "spirit of blasphemy" instead of "blaspheme against the Spirit" (Matthew 12:31). Can one insult the Son of God without indirectly affronting His Spirit? When ignorance leads a person to contradict God's truth, speaking ill of Christ while inwardly possessing a conviction that they would not contest the veracity of God's truth once revealed, these individuals sin against the Father and the Son. Today, many reject and scorn the gospel's teachings, which they would hold in reverence and embrace wholeheartedly if they believed it to be the gospel. However, those who, in their conscience, recognize that the teaching they resist originates from God, yet continue to defy it and attempt to obliterate it, commit blasphemy against the Spirit. Among the Jews, such individuals existed—those who could not resist the Spirit's voice through Stephen, yet attempted to thwart it (Acts 7:55). Some acted out of zeal for the law, but others exhibited malice and impiety, raging against God and His teachings despite knowing their divine origin. These were the Pharisees, whom Jesus Christ chastised for denouncing the Holy Spirit's power as being from Beelzebub.

Hence, the spirit of blasphemy manifests when a deliberate malevolence endeavors to undermine God's glory. St. Paul underscores this concept when he testifies that he received mercy because his unbelief resulted from negligence and ignorance (1 Timothy 1:13). If ignorance and unbelief prompted by negligence received absolution, then deliberate unbelief stemming from knowledge and malevolence must logically be bereft of mercy. Upon closer inspection of the passage, it becomes apparent that the apostle speaks with this notion in mind. His words are directed at those who suppose they can easily return to Christianity after once denying it. Seeking to dispel this perilous notion, he asserts a simple truth: those who knowingly and willfully renounce Jesus Christ can never partake in Him again. He refers to those who not only flout His teachings through wayward living but, with deliberate intent, fully reject His word.

Regrettably, the Novatians and their adherents misconstrued the terms "fall" or "overturn." Their interpretation suggests that one stumbles by failing to adhere to God's law, which prohibits stealing, for instance. However, I contend that a comparison of contrasting notions is essential here. When the apostle speaks of those who "fall away after being enlightened, and have tasted the heavenly gift, who have shared in the Holy Spirit, who have tasted the goodness of the word of God and the powers of the coming age, if they fall away" (Hebrews 6:4-6), it must be understood that they have deliberately extinguished the light of the Spirit. They have cast aside God's word and the sweetness of His grace, distancing themselves from His Spirit. To emphasize further that he speaks of malevolent and deliberate impiety, he even inserts the word "voluntarily" at one point. In proclaiming that no further sacrifice remains for those who knowingly and intentionally sin after comprehending the truth, the apostle does not negate Christ's perpetual sacrifice for absolving the faithful's sins. This concept has been addressed extensively throughout the epistle, elucidating Christ's priesthood. Rather, he signifies that when this sacrifice is rejected, no other recourse exists. To reject it involves trampling the gospel truth underfoot, driven by a purposeful intent.

Some may raise an objection, stating that it appears unduly cruel and incompatible with God's mercy to exclude any sinner from receiving forgiveness, especially when they are in dire need of it. The response is straightforward. The apostle does not assert that God withholds pardon from those who turn to Him. He explicitly states that they will never return to repentance because, due to their ingratitude, God justly afflicts them with eternal blindness. Some may argue that certain passages, such as the example of Esau attempting to regain his birthright through tears and cries but in vain (Hebrews 12:16-17), contradict this perspective. Similarly, the prophet's words that God will not heed their cries (Micah 3:4) could raise doubts. Yet, scripture employs such phrasing to signify neither genuine repentance nor earnest entreaty to God. Rather, it underscores the anguish that compels the wicked, when facing ultimate calamity, to recognize the truth they had previously derided as fanciful. They come to realize that their well-being depends on God's help, which they can no longer beseech sincerely. The prophet uses the term "cry," and the apostle employs "tears" to denote the anguish that afflicts the wicked in their desperation and affliction. They grasp that their only solace, God's benevolence, has slipped beyond their reach.

The resurrection of the body and life everlasting.

Here lies the culmination and realization of our blessed destiny. Firstly, we must firmly establish our faith in the resurrection of the flesh, through which we attain the eternal life. This understanding arises because our mortal bodies cannot inherit the kingdom of God, and the perishable cannot inherit the imperishable. Indeed, the resurrection of the flesh appears not only arduous to accept but entirely inconceivable, when viewed through the lens of human reasoning. Thus, even though numerous philosophers have grasped the concept of the soul's immortality, not a single one among them has ventured into the realm of believing in the resurrection of the flesh. For how could one fathom the notion that bodies, some decomposing in the earth, others devoured by worms, birds, or beasts, and some reduced to ashes by fire, could one day be restored to their original form? Yet, the Lord effectively addresses this apparent incredulity, bearing witness to the future resurrection with unwavering words and providing visible evidence through Jesus Christ. Thus, what might otherwise seem beyond belief is unveiled before our eyes in tangible form.

To comprehend this forthcoming resurrection, we must continually turn our gaze to Jesus Christ, who serves as both the exemplar and the essence of it. The apostle aptly urges us to consider this, as he speaks of the transformation of our bodies into "a body like his glorious body" (Philippians 3:21). Just as Christ was raised in the same body that bore His suffering, which, however, exhibited a transformed glory after resurrection, we too shall be raised in the same mortal flesh we currently possess, albeit transformed in essence following the resurrection. The apostle employs metaphors to convey the diversity of resurrection bodies, comparing human and animal flesh to substances of the same kind yet varying quality. Similarly, the stars share a common essence while differing in brilliance. Thus, we shall retain the essence of our earthly bodies, yet their quality will undergo transformation. This mortal body, though currently corruptible, shall not be eradicated in the resurrection. Rather, it will cast off its corruption, becoming incorruptible, and discard its mortality, embracing immortality (1 Corinthians 15:41, 53). Hence, no hindrance exists to prevent the Lord from reclaiming all those who met death's embrace before the day of judgment, employing the same divine power showcased in the resurrection of His Son. Those who are alive at that appointed time will transition to immortality more by an abrupt transformation than by a natural process of dying.

As the prophecy foretells the complete fulfillment of "Death is swallowed up in victory," it is fitting to envision eternal life as simultaneous with the resurrection of the flesh (1 Corinthians 15:54). Regarding the surpassing nature of this eternal life, even if every human language were exhausted to convey its grandeur, only a fraction of its essence could be grasped. While scripture speaks of God's kingdom brimming with brilliance, joy, and bliss, such descriptions remain distant from our full comprehension, obscured by metaphorical language until the day when the Lord reveals Himself to us face to face. Therefore, recognizing the limitations of verbal expression for describing this spiritual blessedness, the prophets often resorted to employing earthly imagery. Nevertheless, as we strive to nurture a fervent longing and anticipation for this life, we should primarily reflect on this truth: if God, as our ever-flowing wellspring, encompasses the totality of goodness, then those seeking supreme good and complete happiness need not yearn for anything beyond Him. It is worth noting that St. Peter asserts that the faithful are destined to partake in the divine nature (2 Peter 1:4). How could this be? The Lord shall be glorified in His saints and magnified among those who have embraced His gospel (2 Thessalonians 1:10). Should the Lord bestow His glory, power, and righteousness upon His chosen ones and truly commune with them, it is prudent to recognize that every conceivable blessing is encapsulated within this divine grace. Even as we engage in profound contemplation, it remains essential to acknowledge that we stand at the threshold of understanding, merely embarking on the initial stages of comprehending the enormity of this mystery within the confines of our present existence.

Within this confession, we find no mention of the resurrection of the wicked or the eternal death that awaits them. The creed is solely dedicated to offering solace to the faithful, nurturing their assurance of salvation. Yet, let us not entertain curiosity by supposing that the wicked shall remain unresurrected due to its omission. The fate of the wicked in the hereafter is revealed elsewhere, and the elements that ought to evoke trepidation are well communicated. Therefore, let us refrain from seeking these aspects within the creed, which is intended solely to affirm and fortify our faith. Does not the Lord Jesus amply attest to the universal resurrection, proclaiming that "He will gather all nations before Him, separating them as a shepherd divides the sheep from the goats" (Matthew 25:31)? Similarly, He declares in another place: "those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment" (John 5:29). Can we seek clearer affirmation than the confession made by the Apostle Paul before Felix, the governor of Judea, wherein he anticipated the future resurrection of both the righteous and the wicked (Acts 24:15)? The plethora of testimonies overwhelmingly supports the certainty of the universal resurrection, dispelling all doubts for even the most impulsive skeptics. The destinies of the righteous and the wicked are so intertwined that affirming one implicitly assumes the other. The Lord alluded to this fact through the prophet, stating, "The day of vengeance is in My heart, and the year of My redeemed has come" (Isaiah 63:4, among other instances). Furthermore, He proclaims, "You shall see and your heart shall rejoice; your bones shall flourish like grass; and the hand of the Lord shall be known to His servants, and His indignation to His enemies" (Isaiah 66:14). This reality, veiled in obscurity during this world's transient span, finds ultimate fulfillment on the day of reckoning, when God's judgment and righteousness will be unveiled.

However, as we lack the apt vocabulary to adequately illustrate the horrifying suffering of the wicked, their torments are metaphorically depicted through physical images: darkness, tears, lamentations, gnashing of teeth, unending fire, and incessantly gnawing worms (Isaiah 66:24). Certainly, the Holy Spirit employed these metaphors to evoke an intense dread that resonates with every sense. When the Spirit describes Gehenna's abyss, an abyss prepared for all eternity, engulfed in raging fire perpetually fueled by ever-ready wood, and kindled by the breath of God (Isaiah 30:33), the aim is to provoke an understanding of the profound horror awaiting the wicked. While these figures guide our contemplation toward grasping the lamentable plight of the wicked, our primary focus should center on the excruciating consequence of being eternally severed from the fellowship of God. Moreover, we must grapple with the grim reality of encountering God's majestic presence, which opposes us unrelentingly and pursues us unceasingly. Initially, His wrath ignites as a raging fire, consuming and obliterating everything in its path. Subsequently, every element of creation seems enlisted to execute His judgment, so that those facing God's wrath perceive heaven, earth, sea, animals, and all other facets of existence aligned against them, poised for their utter destruction and downfall. This underscores the Apostle's assertion that the unbelieving shall endure eternal punishment, pursued by the presence of the Lord and the brilliance of His power (2 Thessalonians 1:9). If a tormented conscience, confronted by God's presence and the intensity of His wrath, experiences anguish, torment, and desolation akin to a thousand chasms, surpassing the unbearable in a single minute, how immeasurably greater the suffering of one perpetually ensnared in the grip of God's wrath?

In contemplating theological errors, it is evident that the notion propagated by the Chiliasts, who correlate Christ's kingdom and the defeat of the devil and his followers with a thousand years, is devoid of substance and exhibits childishness. This misconception, requiring neither refutation nor acknowledgment, fails to merit attention. The entirety of scripture resounds with unequivocal declarations that neither the blessedness of the chosen nor the anguish of the wicked shall cease. We stand at a crossroads: we must embrace the certainties proclaimed within God's Word, encompassing realities imperceptible to the eye and unfathomable by human rationale, or we must surrender to disbelief entirely. Those attributing a thousand years of blessedness to God's children for their future existence inadvertently neglect the indignity directed towards Christ and His eternal dominion. If immortality is not bestowed upon the faithful, the inevitable conclusion is that Christ, in His glorified state, would remain devoid of immortal splendor. If the blessedness of the elect finds its culmination, it signifies that Christ's kingdom—wherein they partake—is fleeting. Ultimately, those advocating the thousand-year concept reveal either a profound ignorance of divine truths or a malevolent intent to challenge God's grace and Christ's omnipotence. The realization of divine grace and Christ's omnipotence necessitates the elimination of sin and the eradication of death, ushering in the restoration of eternal life. Concerning the allegation of ascribing great cruelty to God by proclaiming the wicked's punishment as eternal torment: even those bereft of sight comprehend the folly of this notion. The suggestion that the Lord perpetrates egregious harm by withholding His kingdom from those who, through ingratitude, rendered themselves undeserving of it, is but folly. "But," they counter, "sins are temporal." While I concede this point, it must be acknowledged that God's eternal majesty, which they have affronted, renders the perpetuity of their sin's memory appropriate. "Yet," they protest, "the measure of correction surpasses the magnitude of sin." I counter that this is a blasphemous assertion, denoting a lamentable devaluation of God's majesty, when scorning His majesty seems less significant than the forfeiture of a soul. Let us distance ourselves from these imprudent voices, lest our engagement implies their ideas warrant valid refutation in light of our initial exposition.

Wherever genuine faith resides, it invariably ushers forth the unwavering hope of eternal salvation, or even catalyzes its formation. Should this hope remain absent, any eloquent rhetoric or refined expressions about faith are rendered futile. Faith, as we have elucidated, constitutes a steadfast conviction in God's veracity—an infallibility immune to falsehood, deception, or disappointment. Consequently, those firmly entrenched in this conviction naturally anticipate the fulfillment of the Lord's promises. This perspective regards divine pledges as reliable truths, thus granting substance to hope—an anticipation of the veracious blessings that faith has attested to. Herein, faith certifies God's truthfulness; hope anticipates its eventual manifestation. Faith affirms His paternal role; hope anticipates His paternal revelation to us. Faith affirms the conferral of eternal life; hope anticipates its forthcoming realization. Faith lays the groundwork upon which hope rests; hope, in turn, nourishes and supports faith. Just as no one can receive anything from God without initially believing in His promises, the fragility of our faith necessitates the support of hope, fostering endurance lest it falter. Thus, the Apostle Paul's assertion that hope firmly anchors our salvation assumes profound relevance. Hope, exercising patience as it awaits the Lord's timing in silence, reins in faith to prevent undue haste (Romans 8:24–25; Isaiah 36:21). Hope stabilizes faith to preclude wavering regarding God's promises or harboring doubts concerning them. In its nurturing embrace, hope renews and consoles faith, preventing it from succumbing to weariness. Through its unwavering guidance, hope steers faith toward its ultimate destination, ensuring endurance that does not falter midway or on the initial stretch. Ultimately, hope perpetually revitalizes and fortifies faith, sustaining it through daily renewal.

Delving into this interplay between faith and hope highlights the manifold ways hope bolsters faith. This exploration exposes the challenges faced by those who have embraced God's Word. Initially, the Lord often suspends the fulfillment of His promises, keeping us in eager anticipation longer than desired. In such instances, hope is tasked with the prophet's admonition to persevere amidst delayed promises (Habakkuk 2:3). Occasionally, God not only permits our despondency but also seems to veil His favor. In such moments, hope serves as our stronghold, enabling us to wait upon the Lord, even when His countenance remains veiled from us (Isaiah 8:17). As St. Peter notes, skeptics emerge, derisively querying, "Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation" (2 Peter 3:4). This sentiment is further reinforced by the flesh and the world. Here, faith, reinforced by hope, steadfastly gazes upon the eternal glory of God's kingdom, deeming a thousand years as a single day (Psalm 90:4; 2 Peter 3:8). The likeness and synergy between faith and hope are evident; Scripture sometimes interchanges these terms, as evidenced when St. Peter ascribes faith's preservation to God's power until the revelation of salvation (1 Peter 1:5), a sentiment more fittingly attributed to hope. This is not without cause, for we have affirmed that hope embodies the endurance and resilience intrinsic to faith.

Examining the teachings of the master of the Sentences, it becomes apparent how grievously he errs in proposing a dual foundation for hope—namely, God's grace and the merit of deeds. In truth, the essence of hope finds its singular purpose in faith. As demonstrated, faith's exclusive focus rests upon God's boundless mercy; it remains unwavering in its gaze upon this divine attribute, refraining from wandering elsewhere. Let us, however, explore the rationale put forth by the master of the Sentences: "If you dare," he contends, "to entertain hope without having merited or deserved it, it is not hope but presumption." Allow me to question: what manner of individuals would refrain from reproach when faced with such beliefs that deem certitude in God's trustworthiness to be audacious and presumptuous? These thinkers brandish the notion that tranquility grounded in the promise of God is nothing short of recklessness. Such proponents warrant the following admonishment: their company is fittingly found among those who have aligned themselves with sophists, specifically the Sorbonnists. As for us, the instruction from God is unequivocal: He commands sinners to anchor themselves in unwavering hope for salvation. Thus, with resolute confidence in His fidelity, we are bold to embrace His truth. Rejecting all reliance on our own accomplishments, we ardently place our trust in His mercy and hope with unshaken conviction for the promises He has graciously extended to us.

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Of Faith, by John Calvin, Copyright © 2023

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Table of Contents

Introduction

THE FIRST PART: I believe in God the Father almighty

THE SECOND PART: In Jesus Christ, His Only Son, Our Lord

THE THIRD PART: I believe in the Holy Spirit

THE FOURTH PART: I believe the holy catholic church, the communion of saints