Sorry, but you have lost me on this one. What does Clark have to do with FV?If we do not adopt Gordon Clark's definition of faith, and maintain that it is merely knowledge and assent, while doing away with trust, how is it wrong to say that faith is characterized by (fill in the blank with something more than assent to propositions)? The normal formulation, as I understand it, is trust (knowledge, assent, trust). Gordon Clark says that this is the first step towards introducing works into the picture, but it appears that most of the Reformed community does not see it this way. I guess I don't see what the difference is between saying that we are justified by a repentant/living/active/trusting faith and saying "we are justified by faith a lone, but not by a faith that is alone." Or, to say it in James' terms, "faith without works is dead." Isn't this something about which we all agree?I seriously doubt that any FV proponent would say that our covenant faithfulness depends solely upon our own efforts. Even Rome wouldn't say that.Do the FV folks really teach that "Covenant faithfullness" depends on the indivdual...or...Do they teach that "Covenant faithfullness" is God's faithfullness to the covenant (and to those individuals in the covenant)?
Could anyone who has researched these things please provide me a quote or something of an FV teaching "covenant faithfullness" as the individual standard, apart from God's faithfullness to the covenant?
If the FV really do teach that "covenant keeping", by our own power and strength (apart from God's faitfullness to the covenant) is the standard,
then the FV is a much bigger problem then I originally thought.
The problem relates to how our covenant faithfulness contributes or is an essential part of our justification. Many of the FV proponents, for example, cite Norman Shepherd as their model or standard: justified by a (repentant, living, active) faith alone. But if faith actually includes repentance and works, 'by faith alone' has been emptied of all its meaning and we have brought works in by the back door.
Ironically then, the slogan of the Reformation becomes, in Steve Schlissel's words, a theological shibboleth.