Hebrews 11:1

Rejoice that whatever the shadows of the Old Testament used to veil beneath the testimonies of prophets has been brought out into the open through the mystery of the Lord's passion. As a result, the various kinds of sacrifices and the different means of purification have come to a halt. Thus, the precept of circumcision, the distinction between foods, the sabbath rest, and the killing of the paschal lamb have ceased, since "the law was given through Moses, but grace and truth came through Jesus Christ."Figures came first so that their fulfillment could follow. When the reality which had been announced finally arrived, there was no longer any need for the services of heralds. Reconciliation of the human race was conducted in such a way that the salvation which comes in Christ should have been available to all generations under the same justification. Delaying this salvation was a calculated move. It had the advantage of causing those things which were believed long before they actually took place to be honored without interruption. When the strength of faith has been established in those things that do not lie open to our vision, heavenly doctrine treats us more leniently.… To help us understand more easily, we benefit from many more prophets and witnesses than former ages.

First he teaches the very definition of faith: through it we see what is unseen, and it acts as an eye for discernment of what is hoped for. Faith depicts for us in advance the resurrection of those still lying dead in their tombs and …

You must know that in the eye of perfect, that is, Christian, modesty, (carnal) desire of one's self (on the part of others) is not only not to be desired, but even execrated, by you: first, because the study of making personal grace (which we know to be naturally the inviter of lust) a mean of pleasing does not spring from a sound conscience: why therefore excite toward yourself that evil (passion)? why invite (that) to which you profess yourself a stranger? secondly, because we ought not to open a way to temptations, which, by their instancy, sometimes achieve (a wickedness) which God expels from them who are His; (or, ) at all events, put the spirit into a thorough tumult by (presenting) a stumbling-block (to it).

He has made use of many proofs, since he knew the Jews especially questioned faith by means of a certain line of argument. For the Jews were setting forth the law and righteousness by their works, but Christians set forth faith, saying that even if …

"Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report." O what an expression has he used, in saying, "an evidence of things not seen." For we say there is "evidence," in the case of things that are very plain. Faith then is the seeing things not plain (he means), and brings what are not seen to the same full assurance with what are seen. So then neither is it possible to disbelieve in things which are seen, nor, on the other hand can there be faith unless a man be more fully assured with respect to things invisible, than he is with respect to things that are most clearly seen. For since the objects of hope seem to be unsubstantial, Faith gives them substantiality, or rather, does not give it, but is itself their substance. For instance, the Resurrection has not come, nor does it exist substantially, but hope makes it substantial in our soul. This is the meaning of "the substance of things." If therefore it is an "evidence of things not seen," why forsooth do you wish to see them, so as to fall away from faith, and from being just? Since "the just shall live by faith," whereas ye, if ye wish to see these things, are no longer faithful. Ye have labored (he says), ye have struggled: I too allow this, nevertheless, wait for this is Faith: do not seek the whole "here."

"Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report." Notice how great a dignity the Lord bestows on you in transferring you from the order of catechumens to that of the faithful. The apostle Paul says as much when he affirms, "God is faithful, by whom you were called into the fellowship of his son Jesus Christ." Since God is here called faithful, you also in receiving this title receive a great dignity. God is called faithful in the same way that he is called good, just, almighty and maker of the universe. Consider therefore to what kind of dignity you are rising, seeing you are to become a partaker of a title of God.Here, then, it is further required that each of you be found faithful in his conscience: "for a faithful man it is hard to find"—not that you need to reveal to me what is on your conscience, for you are not to be "judged by man's judgment." But you are supposed to show the sincerity of your faith to God, "who tries the reins and hearts" and "knows the thoughts of men." A faithful person is a great thing, being richest of all rich people. For "to the faithful person belongs the whole world of wealth," in that he disdains and tramples on it. For they who in appearance are rich and have many possessions are poor in soul: since the more they gather, the more they pine with longing for what is still lacking. But the faithful person (a strange paradox, indeed) is rich in poverty. Such a person knows that we only need to have "food and clothing" and, being "content with these," he has trampled riches under foot.

It is not only among those of us who bear the name of Christ that the dignity of faith is great. Rather, all things that are accomplished in the world, even by those who are strangers to the church, are accomplished by faith. By faith the laws of marriage yoke together those who have lived as strangers. Because of the faith in marriage contracts, a stranger is made partner of another stranger's person and possessions. By faith, farmers are also sustained, for the one who does not believe that he shall receive a harvest is not going to endure the work. By faith seafaring men, trusting to the thinnest plank, exchange that most solid element, the land, for the restless motion of the waves, committing themselves to uncertain hopes and carrying with them a faith more sure than any anchor. By faith therefore most of men's affairs are held together: and not among us only has there been this belief, but also, as I have said, among those who are outside the church. For if they receive not the Scriptures but bring forward certain doctrines of their own, even these they accept by faith.

But faith, which the Greeks disparage, deeming it futile and barbarous, is a voluntary preconception, the assent of piety-"the subject of things hoped for, the evidence of things not seen," according to the divine apostle. "For hereby," pre-eminently, "the elders obtained a good report. But without faith it is impossible to please God." Others have defined faith to be a uniting assent to an unseen object, as certainly the proof of an unknown thing is an evident assent. If then it be choice, being desirous of something, the desire is in this instance intellectual. And since choice is the beginning of action, faith is discovered to be the beginning of action, being the foundation of rational choice in the case of any one who exhibits to himself the previous demonstration through faith. Voluntarily to follow what is useful, is the first principle of understanding. Unswerving choice, then, gives considerable momentum in the direction of knowledge. The exercise of faith directly becomes knowledge, reposing on a sure foundation.

Finally, the apostle describes faith to us, saying that it is the realization of that which does not yet exist, and the substantiation of that which has not yet come to pass. For example, the resurrection has not yet come to pass, but faith affirms …

In a certain sense faith sees, and in another it does not see. The merit of faith is founded on non-seeing, the light of faith on believing. There exists therefore a firmament-heaven, "the substance of things to be hoped for." And it consists in light, …

But he touched, and exclaimed: My Lord, and my God. Jesus says to him: Because you have seen me, Thomas, you have believed. Since the apostle Paul says: Now faith is the substance of things hoped for, the evidence of things not appearing, it is certainly clear that faith is the evidence of those things which cannot appear. For those things which appear no longer have faith, but recognition. Therefore when Thomas saw, when he touched, why is it said to him: Because you have seen me, you have believed? But he saw one thing, he believed another. For divinity could not be seen by a mortal man. Therefore he saw the man, and confessed God, saying: My Lord, and my God. Therefore by seeing he believed, who considering the true man, exclaimed that this was God, whom he could not see.

But if, according to the words of Paul, faith is the substance of things hoped for, the evidence of things not seen, we can no longer tell you to believe in the life to come, because behold, those who live in that life are visibly presented to human eyes. For what can be seen is better said to be known than believed. Therefore the Lord wished us to know the life to come rather than merely believe in it, since he visibly shows us that those whom he invisibly receives live with him.

551. – Above, the Apostle showed Christ's superiority in many ways by preferring Him to the angels, to Moses and to Aaron, and advised the faithful to be united to Christ. Since this union consists principally in faith and begins with faith: 'That Christ may …

For faith justifies only as it refers to, and depends on, Christ. But here is no mention of him as the object of faith; and in several of the instances that follow, no notice is taken of him or his salvation, but only of temporal blessings obtained by faith.

A definition or description of the grace of faith in two parts. It is the substance of things hoped for. Faith and hope go together; and the same things that are the object of our hope are the object of our faith.

Now faith is the substance of things hoped for,....

The great examples we have in the Old Testament of those who lived by faith, and died and suffered extraordinary things by the strength of his grace,

"Eternal life is promised to us, but it is when we are dead: we are told of a blessed resurrection, but meanwhile we moulder in the dust; we are declared to be justified, and sin dwells in us; we hear that we are blessed, meantime we are overwhelmed in endless miseries: we are promised abundance of all goods, but we still endure hunger and thirst;

quarantine:debris (2026-07-29) — odd-straight-quotes

Faith is the substance of things hoped for - Εστι δε πιστις ελπιζομενων ὑποστασις· Faith is the Subsistence of things hoped for; πραγματων ελεγχος ου βλεπομενων· The Demonstration of things not seen. The word ὑποστασις, which we translate substance, signifies subsistence, that which becomes a foundation for another thing to stand on. And ελεγχος signifies such a conviction as is produced in the mind by the demonstration of a problem, after which demonstration no doubt can remain, because we see from it that the thing is; that it cannot but be; and that it cannot be otherwise than as it is, and is proved to be. Such is the faith by which the soul is justified; or rather, such are the effects of justifying faith: on it subsists the peace of God which passeth all understanding; and the love of God is shed abroad in the heart where it lives, by the Holy Ghost. At the same time the Spirit of God witnesses with their spirits who have this faith that their sins are blotted out; and this is as fully manifest to their judgment and conscience as the axioms, “A whole is greater than any of its parts;” “Equal lines and angles, being placed on one another, do not exceed each other;” or as the deduction from prop. 47, book i., Euclid: “The square of the base of a right-angled triangle is equal to the difference of the squares of the other two sides.” Ελεγχος is defined by logicians, Demonstratio quae fit argumentis certis et rationibus indubitatis, qua rei certitudo efficitur. “A demonstration of the certainly of a thing by sure arguments and indubitable reasons.” Aristotle uses it for a mathematical demonstration, and properly defines it thus: Ελεγχος δε εστις ὁ μη δυνατος αλλως εχειν, αλλ’ οὑτως ὡς ἡμεις λεγομεν, “Elenchos, or Demonstration, is that which cannot be otherwise, but is so as we assert.” Rhetor. ad Alexand., cap. 14, περι ελεγχου. […]

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