The Confession of Dositheus, which is an authoritative document of Orthodoxy, defines faith as "a right notion of God and divine things." The Catechism of Philaret defines faith as trust, distinguishing it from knowledge. How does the Orthodox Study Bible define faith?
Faith in Christ makes us justified, an ongoing state of communion with Him. Because of this ongoing communion we have peace with God which is also ongoing. The Greek word pistis, here translated as faith, can also be rendered "faithfulness." Faith is more than the conviction that something is true. Genuine faithfulness is continuous loyalty and obedience to God. Such faithfulness justifies a person through God's grace.
Look at the sleight of hand in this note.
1. Faith can be also be translated faithfulness.
2. Faith is more than conviction something is true.
Now here is the switch up.
3. Genuine faithfulness is continuous loyalty and obedience to God.
4. Such faithfulness justifies a person before God.
The author went from discussing faith to discussing faithfulness in the blink of an eye. The problem is the author has not defined faith. Faithfulness presupposes faith. But what is faith? The author has merely changed terms rather than define it. This note is horrendously misleading.
The Orthodox Study Bible contains a whole article about the doctrine of Justification which confirms this defintion of faith as faithfulness.
For most of church history, salvation was seen as comprehending all of life: Christians believed in Christ, were baptized, and were nurtured in their salvation in the Church. Key doctrines of the faith centered around the Holy Trinity, the Incarnation of the Son of God, the atonement.
In Western Europe during the sixteenth century and before, however, justifiable concern arose among the Reformers over a prevailing understanding that salvation depended on human works of merit, and not on the grace and mercy of God. Their rediscovery of Romans 5 lead to the slogan sola fides: justification by faith alone.
This Reformation debate in the West raised the question for the Orthodox East: Why this new polarization of faith and works? It had been settled since the apostolic era that salvation was granted by the mercy of God to righteous men and women. Those baptized into Christ were called to believe in Him and do good works. An opposition of faith versus works was unprecedented in Orthodox thought.
The Orthodox understanding of justification differs from the Protestant in several ways.
1Justification and the new covenant. When Orthodox Christians approach the doctrine of salvation, the discussion centers around the new covenant. Justification—being or becoming righteous—by faith in God is part of being brought into a covenant relationship with Him. Whereas Israel was under the old covenant, in which salvation came through faith as revealed in the law, the Church is under the new covenant. Salvation comes through faith in Christ, who fulfills the law. We receive the gift of the Holy Spirit, who dwells in us, leading us to the knowledge of God the Father. Rather than justification as a legal acquittal before God, Orthodox believers see justification by faith as a covenant relationship with Him, centered in union with Christ (Rom 6:1–6).
2 Justification and God’s mercy. Orthodoxy emphasizes it is first God’s mercy—not our faith—that saves us. “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God” (Rom 5:1, 2). It is God who initiates or makes the new covenant with us.
3 Justification by faith is dynamic, not static. For Orthodox Christians, faith is living, dynamic, continuous—never static or merely point-in-time. Faith is not something a Christian exercises only at one critical moment, expecting it to cover all the rest of his life. True faith is not just a decision, it’s a way of life. Thus, the Orthodox Christian sees salvation in at least three aspects: (a) I have been saved, being joined to Christ in Holy Baptism; (b) I am being saved, growing in Christ through the sacramental life of the Church; and (c) I will be saved, by the mercy of God at the Last Judgment.
Justification by faith, though not the major New Testament doctrine for Orthodox as it is for Protestants, poses no problem. But justification by faith alone brings up an objection. It contradicts Scripture, which says, “You see then that a man is justified by works, and not by faith only” (Jam 2:24). We are “justified by faith apart from the deeds of the law” (Rom 3:28), but nowhere does the Bible say we are justified by faith “alone.” On the contrary, “faith by itself, if it does not have works, is dead” (Jam 2:17).
As Christians we are no longer under the demands of the Old Testament law (Rom 3:20), for Christ has fulfilled the law (Gal 2:21; 3:5, 24). By God’s mercy, we are brought into a new covenant relationship with Him. We who believe are granted entrance into His Kingdom by His grace. Through His mercy, we are justified by faith and empowered by God for good works or deeds of righteousness that bring glory to Him.
Faith here is defined as a way of life, i.e. faithfulness.
While the notes on the various usage of faith in the Orthodox Study Bible would make for a necessary inquiry I will only look at two passages from James cited in the article on justification.
James 2:17 Even so faith, if it hath not works, is dead, being alone.
The note is as follows:
The faith that saves is a complete faith, not just the mind and the tongue but the whole man trusting in the living God. This means our faith and our relationship with God—our justification—are dynamic and living, Our faith grows and affects our actions, or it dies. “Faith alone” (by itself, v. 17), static faith, does not save. We must nurture our faith in God and love for Him through our works. “Do not say you are the temple of the Lord, writes Jeremiah [see Jer 7:3]; nor should you say that faith alone in our Lord Jesus Christ can save you, for this is impossible unless you acquire love for Him through your works. As for faith by itself, ‘the devils also believe, and tremble’” (MaxCon).
First of all the citation from St. Maximos the Confessor is of no use because it is not clear what he means by faith. Is it trust? Is it faithfulness? Is it a correct notion of God and divine things as the Confession of Dositheus says?
Secondly there is now an element of trust added to the definition of faith. No longer is it loyalty and obedience or a way of life but "trusting in the living God."
The article also cites James 2:24.
Ye see then how that by works a man is justified, and not by faith only.
The note on this verse and the preceding section which is about Abraham is as follows:
The faith of Abraham is living and active.(1) In Gn12:1-3, when Abraham is 75 years old, he receives a call to forsake all and follow God(2) In Gn 15:6, when Abraham is almost 85, after he has proven his faith through years of renouncing his land, family, property, and privileges, God promises him that he will ultimately regain everything he has given up. Abraham's faith in God's promise is “accounted to him for righteousness." God fulfills Abrahams faith by making a covenant with him, an OT liturgical and sacramental act.(3) In Gn 22:1-19, Abraham is at least 110. He has been tested for years concerning God's promise of a son, Now, after the covenant sacrament of initiation (circumcision) has been given in Gn 17, comes Abraham's supreme test: the sacrifice of Isaac, his son of promise (Gn 15:6).James reveals that Gn 15:6 is fulfilled in Gn 22. This is a crucial lesson for us in our understanding of justification by faith. Neither Abraham’s faith nor his justification is merely momentary, static, or once-and-for-all. It is dynamic, a growth process that finds its natural and normal realization in good works. Far from being just point-in-time, Abraham's justification covered at least 25 years after God first declared him just. It is living and active faith that saves!
According to this note Genesis 15:6, "And he believed in the LORD; and he counted it to him for righteousness" finds fulfillment in Genesis 22 where Abraham was tempted to offer up Isaac. James 2:21 says:
Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?
What exactly is being fulfilled? Genesis 15:6 is not a promise but a declaration of righteousness based on Abraham's faith. The offering up of Isaac did not make Abraham righteous but it did prove he was a man of faith. As Hebrews 11:17-19 says:
17 By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son,
18 Of whom it was said, That in Isaac shall thy seed be called:
19 Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.
There is no note on this passage but there is a note on verses 8 - 12 which describes the nature of Abraham and Sarah's faith.
Faith is simple, but it becomes many-splendored in our lives. For Abraham and Sarah it became a venturesome action (v. 8); obedience (v.8); patience (vv.9,10); trust (v.11); and confidence (v.11). Faith moves from the impermanence and discomfort of living in tents made by man (v.9) to the permanence and solace of the city built by God (v, 10).
Clearly the Orthodox Study Bible utilizes the word faith in many senses. Let's end with the glossary definition.
FAITH Belief and trust in Christ as one’s Savior, or a reference to Orthodox Christianity as “The Faith.” The effects of this faith are freedom from the power of the DEVIL, the growth and maturity in VIRTUE, and progress toward perfection and union with God. One is saved by faith through GRACE—a living faith manifested by a righteous life. (See article,, “Justification by Faith,” at Rom 5; see also Rom 3:28; Gal 2:1; who have sinned against them (Mt 6:14, 15; Eph2:8; Jam 2:14—17.)
Here faith is defined as "trust in Christ as one's Savior." But this definition also says "one is saved by faith through GRACE—a living faith manifested by a righteous life." That makes faith not trust in Christ only but faithfulness as in loyalty and obedience as the notes on Romans 5 said. There are two contradicting definitions in this definition.
The notes of the OSB warrant closer scrutiny but the point is it does not define faith as knowledge like the Confession of Dositheus.
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