Calvin's concept of imperfect faith in relation to his doctrine of justification

John Calvin's doctrine of imperfect faith in relation to his doctrine of justification is the framework of this research. Calvin's doctrine is a stark contrast against people and institutions of Christendom who claim a just relationship with God through opinionated presuppositions and methods.;Significant to this study is the importance of true faith in relation to its object. Thus the work includes diverse methods employed to gain justification while implementing a faith that targets opposing and varying objects.;Calvin's perception of true faith, its unique characteristics, and its troubling effects upon believers are introductory topics of chapter one. This chapter reveals further the motivational aspect of the study which conveys both the theological and eternal significance of soteriology. The opening chapter embraces also the relevancy of the topic and methodology of the research.;The second chapter discloses Calvin's argument concerning the frailty of true faith in relation to Christ as the only object of justification. Contrasted to Calvin's doctrine are the Late Medieval Roman Catholic Church as both the object and means of justification. This chapter also includes Luther's refutation and reformation with respect to his view of faith and its object of Christ plus the application of baptism and the Lord's Supper.;The third chapter portrays Calvin's concept of man's knowledge in relation to God as Creator. Included are the various difficulties of knowing God for the depraved descendants of Adam.;The fourth chapter is the study of Calvin's teaching on the certainty of possessing both an imperfect faith and salvation. Calvin's doctrine of certainty is discussed and contrasted in relation to Robert Tillman Kendall's controversy in relation to Puritanism.;Chapter five is the disclosure of Calvin's perception of justification, which is defended from the Institutes, a hermeneutic of despair, Ezekiel 18, and the distinction of salvation.;In the final chapter, the study gives a summary of the findings of the research. The research shows that Calvin argued that believers would suffer in relation to the inconsistencies of impaired faith. True faith, though powerless, looked exclusively to Christ. Jesus Christ, being both perfect and righteous, is the only means of justification. Thus the theological importance was not Calvin's doctrine of impaired faith, but rather, the righteous object of that faith. Calvin maintained that the theological importance of imperfect faith is that it is God's instrument which introduces the sinner to the One who imputes His righteousness to the account of the depraved believer.