Cultivating Implicit Faith in Trauma and Suffering Situations
Cultivating Implicit Faith in Trauma and Suffering Situations
Implicit faith refers to a deep-seated trust in God's goodness and sovereignty, even when understanding is limited or circumstances are adverse. John Calvin describes it as a state where "many things are hidden from us" and we are "involved in the mists of error" [1]. This kind of faith is particularly relevant in situations of trauma and suffering, where the ability to comprehend or articulate one's beliefs may be impaired.
In the face of adversity, implicit faith can be a powerful means of sustaining hope and perseverance. Calvin notes that even in the midst of "doubt and trembling," believers can possess a "true but implicit faith" that reverently acknowledges Christ as the source of salvation [2]. The biblical account of the ten lepers healed by Jesus illustrates this concept, as they demonstrated implicit faith by obeying Jesus' command to present themselves to the priests, even before they were healed [3].
The cultivation of implicit faith involves a sincere and cordial commitment to God's will, as expressed in Scripture. Calvin emphasizes that faith is not merely intellectual assent, but a heartfelt trust that is "done with the whole heart" [4]. Charles Hodge similarly describes faith as an inward experience that is rooted in the testimony of the Holy Spirit [5]. This experiential dimension of faith is not necessarily dependent on rational understanding or emotional feeling, but rather on the Spirit's illumination of the mind to apprehend the truth and glory of God's revelation [6].
In situations of trauma and suffering, implicit faith can be nurtured through the recognition of God's providential agency and the acknowledgment of His sovereignty over all circumstances. Hodge notes that the Bible attributes the production of spiritual life and the exercise of saving faith to God's special agency, which operates beyond the sphere of second causes [7]. This perspective can help believers to trust in God's goodness and wisdom, even when they do not fully comprehend their circumstances.
The patristic tradition also offers insights into the nature of implicit faith. Augustine's homilies on the Gospels highlight the importance of perseverance and trust in the face of adversity, emphasizing that faith is not limited to intellectual understanding, but encompasses a deeper commitment to God's will [8].
Sources
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 57: Church: as if Scripture did not uniformly teach, that with faith understanding is conjoined. 4. We grant, indeed, that so long as we are pilgrims in the world faith is implicit, not only because as yet many things are hidden from us, but because, involved in the mists of error, we attain not to all. The highest wisdom, even of him who has attained the greatest perfection, is to go forward, and endeavor in a calm and teachable spirit to make further progress. Hence Paul exhorts believers to wait for further illumination in any matte”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 57: truth of what Christ had spoken; not that they then began to believe, but the seed of a hidden faith, which lay as it were dead in their hearts, then burst forth in vigor. They had, therefore, a true but implicit faith, having reverently embraced Christ as the only teacher. Then, being taught by him, they felt assured that he was the author of salvation: in fine, believed that he had come from heaven to gather disciples, and take them thither through the grace of the Father. There cannot be a more familiar proof of this, than that ”
- Luke (Methodist/Wesleyan) “Adam Clarke on Luke 17:14: Show yourselves unto the priests - According to the direction, Lev 13:2, etc.; Lev 14:2, etc. Our Lord intended that their cure should be received by faith: they depended on his goodness and power; and though they had no promise, yet they went at his command to do that which those only were required by the law to do who were already healed. And - as they went - In this spirit of implicit faith; they were cleansed. God highly honors this kind of faith, and makes it the instrument in his hand of working many miracles. He who will not believe till he receives what he ca”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 96: a thing is done with the whole heart, when it is done sincerely and cordially. Of this description are the following passages:—“With my whole heart have I sought thee” ( Ps. 119:10 ); “I will confess unto thee with my whole heart,” &c. In like manner, when the fraudulent and deceitful are rebuked, it is said “with flattering lips, and with a double heart, do they speak” ( Ps. 12:2 ). The objectors next add—“If faith is increased by means of the sacraments, the Holy Spirit is given in vain, seeing it is his office to begin, sustain,”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 11: of research or argument, but of inward experience. The change may, and often does, take place in a moment. The faith of a Christian in the Bible is, as before remarked, analogous to that which all men have in the moral law, which they recognize not only as truth, but as having the authority of God. What the natural man perceives with regard to the moral law the renewed man is enabled to perceive in regard to “the things of the Spirit,” by the testimony of that Spirit with and by the truth to his heart. Proof from Express Declarations of S”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 9: by God in His Word ( 1 Cor. ii. 10-16 ). It is not, therefore, a revelation of new truths, but an illumination of the mind, so that it apprehends the truth, excellence, and glory of things already revealed. And second, 16 This experience is depicted in the Word of God. The Bible gives us not only the facts concerning God, and Christ, ourselves, and our relations to our Maker and Redeemer, but also records the legitimate effects of those truths on the minds of believers. So that we cannot appeal to our own feelings or inward experience, as ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 30: production of vegetable and animal life, are referred to his universal providential agency. The reference is special. The effect is one which the Scriptures recognize as not within the sphere of second causes, and therefore ascribe to God. They recognize the free agency of man; they acknowledge and treat him as a moral and rational being; they admit the adaptation of of truth to convince the understanding, and of the motives presented to determine the will and to control the affections, and nevertheless they teach that these secondary cau”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. XX.--62. And, indeed, in these three classes of examples, I see that no class of injury is passed over. [1] For all matters in which we suffer any injustice are divided into two classes: of whic (part 3): was inflicted by the apostle through the instrumentality of Satan; and that he did this not in hatred, but in love, is made plain by that addition, "that the spirit may be saved." Or let them notice what we say in those books to which they themselves attribute great authority, where it is written that the Apostle Thomas imprecated on a ”