I guess you have not been reading the Kerygma thread, where I have been teaching about saving faith. Here is part of it:
There are two main ways God/Christ is encountered:
1. General revelation, which includes meditating on the natural world or God’s supernatural work and moral conscience. Paul said men are without excuse, both because God’s eternal power and divine nature (love) are manifested by creation (Rom. 1:20), and because a proto-gospel has been proclaimed to everyone under heaven implicitly or in pre-NT foreshadowings (Acts 14:16-17, 17:26-27&30, Rom. 1:18-20, Rom. 10:13-18, Col. 1:23, Gal. 3:8, 1Pet. 1:10-12, cf. the Parable of the Talents in Matt. 25:14-30). He also taught that all normal humans have an inner conscience or “common” sense (Rom. 2:14-16), which manifests morality or a moral Authority in every culture. Thus, sinners have no excuse for not seeking God’s salvation or being truthseekers (Matthew 7:7, Hebrews 11:6).
2. Special revelation (1Pet. 1:8-12), which refers mainly to divinely inspired NT teaching regarding God’s history of salvation. Again, the Parable of the Talents indicates that souls are saved via faith in God/ Christ as revealed (cf. 1Cor. 10:1-5). Truthseekers around the world in all times are pilgrims at various places along the road of life, and all true roads eventually lead to the Way to eternal life in heaven (John 14:6, Acts 24:14, Phil. 2:10-11). All truth leads to One Way.
Regarding the second mode of revelation (NT), the kerygma or GRFS can be stated in various ways, which may cause confusion. Some statements (e.g. Acts 16:31, quoted previously, & Eph. 2:8-9) are in terms of believing right, and others (e.g. Matt. 7:21, “only he who does the will of my Father will enter heaven”, cf. Gal. 6:7-9 & Eph. 2:10) are in terms of behaving right. This prompts the question: Is salvation obtained by believing God’s words or by doing God’s works? The answer is indicated by John 6:29: “The work of God is to believe in the one [Messiah/Christ] He has sent.” As Jesus stated (in John 14:6): “I am the way and the truth and the life. No one comes to the Father except through me.” And saving belief in Christ is connected with or manifested by love for humanity (1John 3:23-24, John 14:15, 23 & 15:9-12).
The mind of Jesus is truth incarnate (John 1:14), and all truth manifests the Spirit of Christ or God (1John 5:6). The work of God (GRFS) is to seek and believe the truth, and part of the truth is that no one comes to know God as Father except through faith in God’s truth embodied as God the Son. And the full Gospel is that salvation is followed by sanctification or spiritual growth toward moral perfection (Phil. 3:12-19) that reflects the love of Christ (Eph. 3:16-19).
Teachings that are secondary or subsequent to learning GRFS may be indicated by another Greek word, didache, which means teaching. The didache may be very important and requisite for becoming spiritually mature, but it is not most important or necessary to know/believe in order to be saved. The distinction between kerygma/saving faith and didache/working faith was made by Jesus when He commissioned His original twelve disciples minus Judas (MT 28:19-20). This “Great Commission” speaks of both types of information. The kerygma is indicated by verse 19, in which Jesus says, “Therefore go and make disciples of all nations”.
A Christian disciple is a learner or one who believes the good news about God’s offer of eternal life to all who accept Jesus as Christ, the Lord incarnate. The didache is implicit in verse 20, in which Jesus continues by saying “teaching them to obey everything I have commanded you.” This speaks of the information a disciple needs to know and believe after conversion in order to grow in Christ-likeness regarding how to live the law of love. It is the “all truth” that is taught by the Spirit referred to in John 16:13. Again, it is very important but not necessary for salvation. Witness the thief on the cross in Luke 23:39-43, who had no opportunity to learn the didache after his conversion; although, like Paul (according to Acts 22:3) and most adults, some didachaic truth is learned prior to knowing the kerygma.
The distinction between kerygma and didache can be seen also in 2 Timothy 3:15-17. The scriptures “which are able to make you wise for salvation through faith in Christ Jesus” refers to the Gospel or kerygma. The scriptural teaching that is useful for “training in righteousness, so that the man [or woman per Gal. 3:28] of God may be thoroughly equipped for every good work” refers to the didache. The apostle Paul also employs the difference between kerygma and didache in 1 Corinthians 3:10-15. The “foundation… which is Jesus Christ” is the kerygmatic teaching regarding salvation. Paul alludes to the didache when he says that one should be careful how he/she builds upon this foundation.
The distinction between kerygma and didache involves a difference in content and purpose. The kerygma proclaims GRFS, which calls for repentance and acceptance of Jesus as Lord, which is an all or nothing decision that occurs at one moment in time. The didache teaches God’s will regarding how saints or those who have been saved should live in order to be a good witness for Christ, which involves learning more of God’s Word throughout one’s lifetime. A passage teaching this truth is Colossians 2:6-7: “Just as you received Christ Jesus as Lord [kerygma], continue to live in him, rooted and built up in him, strengthened in the faith as you were taught [didache].”
There is no qualitative difference between faith that accepts God’s saving grace at conversion and faith that accepts God’s working grace or motivates good works while walking/living (Eph. 2:8-10, 2Cor. 5:7), but only a quantitative difference as each additional moment passes–and of course faith remains non-meritorious during the saint’s entire lifetime (Rom. 1:17). IOW, the ability to do good works as well as have saving faith are both due to God’s grace.
Notice that the kerygma/Gospel fulfills and supersedes OT revelation, but does not contradict its correct interpretation (Heb. 8:6-13). However, the NT revelation of GRFS will never become obsolete (Phil. 2:9-11, Rev. 22:12-13). Thus, new revelations from God’s Holy Spirit will not contradict the Gospel, although they may express its truth in a different way or form, or else God would be inconsistent or tricky. There may be new wine skins, but no new wine (Matt. 19:17). Post-NT inspiration must be didachaic information regarding contemporary moral or political issues.
The kerygma/GRFS should be every Christian’s creed, and only belief in this crucial truth should be viewed as a test for orthodoxy or heresy. As Paul wrote in Romans 10:9, “If you declare with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved.” Conversely, judgments concerning a person’s spiritual orientation or ultimate destiny should not be made on the basis of didachaic or secondary doctrines. (If any judgment is made, it should begin with a self-examination per Matt. 7:1&5, 2Cor. 13:5-8).
A major reason many Christians throughout history have not manifested the love and unity of God’s Spirit (Eph. 4:3) as well as they should is because of failure to realize this truth. If they did, it would free them to speak honestly and fellowship without becoming unduly upset about relatively minor issues. They would receive God’s blessing as peacemakers, who draw inclusive circles around people based on the kerygma rather than denominational lines between them due to didachaic differences. Jesus prayed for spiritual unity (cf. John 17:20-23, “May they be one…”). Thus, unity regarding the Gospel is more important than accuracy regarding doctrinal details.
