Jan Hus: Christian History Archive — Faith Formed in Love

Whoever has in common with others faith formed in love, this suffices for salvation when accompanied with the grace of perseverance. For God, who gave the first faith, will give to his soldier clearer faith, unless he puts some hindrance in the way. For God does not demand of all his children that they should continuously during their sojourn here be in the particular act of thought about any particular point of faith, but it is enough that, putting aside inertia and callousness, they have faith formed as a habit.

Faith, we must understand, is twofold: the one unformed, which is exercised by the demons who believe and tremble; the other faith formed in love. The latter, accompanied with perseverance, saves, but not the former. Hence with reference to the faith formed in love the words were spoken: “Whosoever believeth in the Son of God, hath eternal life” (John 3:15). And the Savior said to Peter, who had that faith and professed it: “Blessed art thou, Simon Bar—Jonah.”

This faith is the foundation of the other virtues which the church of Christ practices. Inasmuch as faith is not of things which appear to the senses but of hidden things and inasmuch as it is difficult to believe hidden things, therefore two elements are necessary to faith in order that we may believe anything truly: (1) the truth which illumines the mind, (2) the authority [evidence] which confirms the mind.

Here belongs one property of faith, that it is concerned alone with the truth—all falsehood being excluded—the truth which the faithful ought to defend even unto death.

The second property of faith is, that without proof and special knowledge it is obscure to the faithful, for what we see with the eye we cannot be said to believe. And the saints in heaven who see the articles clearly, which we know obscurely, are not said to believe them but to see. In the place of faith they have clear vision and in the place of hope unending fruition.

The third property of faith is, that it is the foundation [assurance] of the things which are to be believed for the pilgrim who is to come to the peaceful dwelling. Therefore, the apostle says that faith is “the substance,” that is, the foundation, “of things hoped fo“the evidence of things which do not appear,” that is, to the senses (Heb. 11:1). For now we hope for our blessedness and believe, but do not see with the eyes of the flesh. And, because it is not possible without faith to please God, therefore every one who is to be saved ought first of all to be faithful—fidelis.

A faithful person, however, is he who has faith infused by God and has no fear of ill to himself mixed with his faith. But all open offenders according to the law of present unrighteousness are unfaithful—infideles—[without faith], for it is impossible for any one to sin mortal sin except in so far as he lacks faith. For, if he were mindful of the penalty to be inflicted on those sinning in that way and fully believed it and had the faith which comes from divine knowledge—wherewith God knows all things clearly and is present with such sinners—then, without doubt, he would not sin mortal sin.

A person may lack faith in three ways:

1. By weakness, and in this way he is lacking who vacillates in believing and does not persist unto death in the defense of faith. 

2. He is lacking in faith who firmly believes the many things to be believed and yet is lacking in many things to be believed, which unbelieved things are as holes, and thus he has a shield of faith which is full of holes. 

3. He is lacking in faith who lacks in the use of this shield; and this happens in this way: that, though he has the firm habit of things to be believed, he nevertheless lacks in acts of meritorious living because of an undisciplined life. These things are referred to in Titus 1:16: “They confess that they know God, but in deeds deny him.” 


Every one, therefore, who is lacking in faith in any of these three ways is wanting in the abiding strength of faith.

And we must remember that faith differs from hope:

1. In this, that hope has reference to the future prize to be obtained, but faith concerns the past, namely such things as that God created the world, that Christ was incarnate, etc. And it concerns also the present, as that God is, that the saints are in heaven, and that Christ sits at the right hand of the Father. Faith also concerns the future, as that Christ will come again in judgment; that all who have not arisen at that time will arise in the day of judgment; and that God will finally reward in bliss all the saints who finish this present life in grace. 

2. Hope does not reach the knowledge of faith in that which it hopes for, but it rests in a certain middle act between doubt and belief, so that there are many things which are to be set before the faithful to accept which, when the distinction is removed, they should neither doubt, nor grant, nor deny but only hope for. . . . 

3. Faith also differs from hope in this, that hope is only of good which is possible to him who hopes, but faith is about the evil as well as about the good, for we believe the forgiveness of sin, which is most certainly a good thing for all who are to be saved; and we believe also that the sin of blasphemy will not be forgiven either in this world or in that which is to come. 

And for the reason that believing is an act of faith, that is, to put trust in—fidere-therefore know that to believe that which is necessary for a man to secure blessedness is to adhere firmly and without wavering to the truth spoken as by God. For this truth, because of its certitude, a man ought to expose his life to the danger of death.

And, in this way, every Christian is expected to believe explicitly and implicitly all the truth which the Holy Spirit has put in Scripture, and in this way a man is not bound to believe the sayings of the saints which are apart from Scripture, nor should he believe papal bulls, except insofar as they speak out of Scripture, or insofar as what they say is founded in Scripture simply.

For both the pope and his curia make mistakes from ignorance of the truth. And, with reference to this ignorance, it can be substantiated that the pope makes mistakes and may be deceived. Lucre deceives the pope, and he is deceived through ignorance. . . .

Of one kind is the faith which is placed in God. He cannot deceive or be deceived; of another is the faith placed in the pope, who may deceive and be deceived. Of one kind is the faith placed in holy Scripture; and another, faith in a bull thought out in a human way.

For to holy Scripture exception may not be taken, but it is proper at times to take exception to bulls and gainsay them when they either commend the unworthy or put them in authority, or savor of avarice, or honor the unrighteous or oppress the innocent, or implicitly contradict the commands or counsels of God.

It is, therefore, plain which faith is the foundation of the church—the faith with which the church is built upon the Rock, Christ Jesus, for it is that by which the church confesses that “Jesus Christ is the Son of the living God.” For Peter spoke for all the faithful, when he said: “Thou art the Christ, the Son of the living God.” “This is the victory,” says John, “which overcometh the world—even our faith. Who is he that overcometh the world but he that believeth that Jesus is the Son of God?” (1 John 5:4).


By Jan Hus

[Christian History originally published this article in Christian History Issue #68 in 2000]

Written in exile, 1413–1414; adapted from translation by David S. Schaff, 1915.
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