Faith stands as an intermediate factor between the unconscious and undeveloped tendency or disposition toward God inwrought in the soul by God’s regenerating act, on the one hand, and the conscious and developed affection toward God which is one of the fruits and evidences of conversion, on the other. Illustrate by the motherly instinct shown in a little girl’s care for her doll,—a motherly instinct which becomes a developed mother’s love, only when a child of her own is born. This new love of the Christian is an activity of his own soul, and yet it is a “_fruit of the Spirit_” (_Gal. 5:22_). To attribute it wholly to himself would be like calling the walking and leaping of the lame man (_Acts 3:8_) merely a healthy activity of his own. For illustration of the priority of faith to love, see Shedd, Dogm. Theol., 2:533, note; on the relation of faith to love, see Julius Müller, Doct. Sin, 1:116, 117. The logical order is therefore: 1. Unconscious and undeveloped love; 2. Faith in Christ and his truth; 3. Conscious and developed love; 4. Assurance of faith. Faith and love act and react upon one another. Each advance in the one leads to a corresponding advance in the other. But the source of all is in God. God loves, and therefore he gives love to us as well as receives love from us. The unconscious and undeveloped love which he imparts in regeneration is the root of all Christian faith. The Roman Catholic is right in affirming the priority of love to faith, if he means by love only this unconscious and undeveloped affection. But the Protestant is also right in affirming the priority of faith to love, if he means by love a conscious and developed affection. Stevens, Johannine Theology, 368—“Faith is not a mere passive receptivity. As the acceptance of a divine life, it involves the possession of a new moral energy. Faith works by love. In faith a new life‐force is received, and new life‐powers stir within the Christian man.”