Faith, typically, is juxtaposed with reason.
In this context, faith refers both to the believers’ act of trust and to the content of their faith.
First, she equates faith with individual spiritual growth, but faith, as it is understood in most religious traditions, involves a perceived relationship with a divine being.
Theistic faith is essentially faith in God.
Therefore, since her faith was true faith, it was necessary that things would be as she believed.
He believed that without risk there is no faith, and that the greater the risk the greater the faith.
Two subjects are key to understanding Catholic faith: the preambles of faith and the motivation of faith.
For in it the righteousness of God is revealed through faith for faith; as it is written, “The righteous shall live by faith.”
Both creeds and confessions of faith were historically called symbols, and the teachings they contain are termed articles of faith or, sometimes, dogmas.
Faith must not be inactive, but a “faith working through love” (Gal. 5:6); i.e., one must authenticate religious faith by deeds of love.
On this ‘special knowledge’ model of faith, however, this activity counts as ‘acting out’ one’s faith rather than as a part of faith itself.
Philosophical accounts of theistic faith typically focus, however, on what it is for an individual person to ‘have faith’ or be ‘a person of faith’.
On this model of faith as belief, all that characterises faith apart from its theological content is the firmness or conviction with which faith-propositions are held true.
This entry is specifically concerned, however, with the notion of religious faith—or, rather (and this qualification is important), the kind of faith exemplified in religious faith.
The present discussion focuses on theistic religious faith as a paradigm of the kind of faith that is of interest, though the question of faith outside this context is taken up in the final Section (11).
Robert Audi (2011) has also defended a non-doxastic account of faith, contrasting ‘fiducial faith’ and ‘doxastic faith’, and arguing that authentic religious faith need only amount to the former.
Insights from the analysis of faith understood more broadly may, nevertheless, be important in constructing models of faith of the religious kind, as will emerge below in the discussion of religious faith as a kind of trust (Section 6).
In response to Daniel Howard-Snyder (2013) Schellenberg allows that faith may in some instances involve belief while still maintaining that ‘non-doxastic religious faith … will turn out to be a particularly important way of having religious faith as we head into the future’ (2013, 262).
All these three models, then —doxastic venture, sub-doxastic venture and venture in hope— fit the view that faith is consistent with doubt, and, indeed, impossible without doubt of some kind, though they allow that persons of faith may give firm and sustained commitment to the truth of faith-propositions in practice.
Note that a doxastic venture model of theistic faith reconciles faith as gift with faith’s active components: the action is taking a faith-proposition to be true in practical reasoning; the gift provides the motivational resources for so doing, namely a firm belief in the truth of the faith-proposition, despite its lack of adequate evidential support.
faith
noun cognition
- a strong belief in a supernatural power or powers that control human destiny
Example: he lost his faith but not his morality
noun cognition
- complete confidence in a person or plan etc
Example: he cherished the faith of a good woman
noun group
- an institution to express belief in a divine power
noun act
- loyalty or allegiance to a cause or a person
Example: keep the faith
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Note that a doxastic venture model of theistic faith reconciles faith as gift with faiths active components the action is taking a faith-proposition to be true in practical reasoning the gift provides the motivational resources for so doing namely a firm belief in the truth of the faith-proposition despite its lack of adequate evidential support