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FAITH
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Faith is belief, trust or confidence often based on a transpersonal relationship with God, a higher power, elements of nature and/or a perception of the human race as a whole. Faith can be placed in a person, inanimate object, state of affairs, proposition or body of propositions such as a religious credo.
Faith is distinct from hope in that faith is typically general, rather than specific to an aspect, and in contrast to a "false hope" in a fantasy, the object of faith typically transcends what can be proven scientifically and sometimes exceeds what can be objectively defined. Faith can mean believing unconditionally. It can be acceptance of something that one has been told by one who is considered trustworthy. Faith, by its very nature, requires belief outside of known fact. Faith is formed through instinct, intuition, meditation, communing with nature, prayer, or perceived usefulness of a belief system.
Faith as the basis for human knowledge
Many noted philosophers and theologians have espoused the idea that faith is the basis of all knowledge. One example is St. Augustine of Hippo. Known as one of his key contributions to philosophy, the idea of "faith seeking understanding" was set forth by St. Augustine in his statement "Crede, ut intelligas" ("Believe in order that you may understand"). This statement extends beyond the sphere of religion to encompass the totality of knowledge. In essence, faith must be present in order to know anything. In other words, one must assume, believe, or have faith in the credibility of a person, place, thing, or idea in order to have a basis for knowledge.
Based on this idea, faith is a bridge between the finite and the infinite. Everyone who was born inherits knowledge from their predecessors. Because of, among other things, time and resource constraints, people are limited in their ability to test and research knowledge firsthand. According to this usage of the term, “faith” is that which allows one to live productively in spite of his or her lack of firsthand empirical knowledge. Even information gained "scientifically", once communicated to others, is often accepted based on a confidence or faith in the "scientists" honesty in reporting and the careful conduct of the experience or experiment(s) that confirms a truth.
One illustration of this concept is in the development of knowledge in children. A child typically holds parental teaching as credible, in spite of the child's lack of sufficient research to establish such credibility empirically. That parental teaching, however fallible, becomes a foundation upon which future knowledge is built. The child’s faith in his/her parents teaching is based on a belief in their credibility. Unless/until the child’s belief in their parents’ credibility is superseded by a stronger belief, the parental teaching will serve as a filter through which other teaching must be processed and/or evaluated. Following this line of reasoning, and assuming that children have finite or limited empirical knowledge at birth, it follows that faith is the fundamental basis of all knowledge one has. Even adults attribute their basis of knowledge to so called "authorities" in a given field of study. This is true because one simply does not have the time or resources to evaluate all of his/her knowledge empirically and exhaustively. "Faith" is used instead.
Philosopher Descartes sought to challenge this idea in his statement "I think, therefore I am." It has however been argued that even the statement "I think" is based on faith in the existence a thing called "thought."
Religious faith
Sometimes, faith means a belief in a relationship with a deity. In this case, "faith" is used in the sense of "fidelity." Such a commitment need not be blind or submissive though often shares these types of characteristics. For many Jews, for example, the Hebrew Bible and Talmud depict a committed but contentious relationship between their God and the Children of Israel. For quite a lot of people, faith or the lack thereof, is an important part of their identities. E.g. a person will identify him or herself as a Muslim or a skeptic.
A certain number of religious rationalists, as well as non-religious people, criticize implicit faith as being irrational. In this view, belief should be restricted to what is directly supportable by logic or evidence and nothing should be believed unless supported by the Scientific method - being itself, ironically, a system of beliefs grounded in faith in positivism. Others say faith is perfectly compatible with and does not necessarily contradict reason. Sometimes faith can be referred to as ignorance of reality: a strong belief in something with no tangible proof, or in spite of opposing evidence.
Sometimes, faith means a belief in the existence of a deity, and can be used to distinguish individual belief in deities from belief in deities within religion. However it can also be used in context of belief in deities within religions. Many Jews, Christians and Muslims claim that there is adequate historical evidence of their God's existence and interaction with human beings. As such, they may believe that there is no need for "faith" in God in the sense of belief against or despite evidence; rather, they hold that evidence is sufficient to demonstrate that their God certainly exists, and that particular beliefs, concerning who or what their God is and why this God is to be trusted, are vindicated by evidence and logic.
There is no historical evidence that has managed to convince the entirety of the community of historians on earth that any one religion is true. For people in this category, "faith" in a God simply means "belief that one has knowledge of [any particular] God". It is logically impossible that all these different religions with their mutually contradictory beliefs can simultaneously be true. Therefore, most historians with religious beliefs hold others to be "false", or essentially wrong. This is a standard tenet of most religions as well, though there are exceptions. An example of this is some forms of Hinduism, which hold the view that the several different faiths are just aspects of the ultimate truth that the several religions have difficulty describing or understanding. They see the different religions as just different paths to the same goal. This does not explain away all logical contradictions between faiths but these traditions say that all seeming contradictions will be understood once a person has an experience of the Hindu concept of moksha.
What is believed concerning God, in other words, is a matter of faith supported- but not replaced by- facts.
Some religious believers – and many of their critics – often use the term "faith" as the affirmation of belief without an ongoing test of evidence, and even despite evidence apparently to the contrary. Most Jews, Christians and Muslims admit that whatever particular evidence or reason they may possess that their God exists and is deserving of trust, is not ultimately the basis for their believing. Thus, in this sense faith refers to belief beyond evidence or logical arguments, sometimes called "implicit faith". Another form of this kind of faith is fideism: one ought to believe that God exists, but one should not base that belief on any other beliefs; one should, instead, accept it without any reasons at all. Faith in this sense, grounded simply in the sincerity of faith, belief on the basis of believing, is often associated with Søren Kierkegaard for example, and some other existentialist religious thinkers; his views are presented in Fear and Trembling. William Sloane Coffin counters that faith is not acceptance without proof, but trust without reservation.
Judaism
Although Judaism does recognize the positive value of Emunah (faith/belief) and the negative status of the Apikorus (heretic) the specific tenets that compose required belief and their application to the times have been heatedly disputed throughout Jewish history. Many, but not all, Orthodox Jews have accepted Maimonides' Thirteen Principles of Belief.
A traditional example of faith as seen in the Jewish annals is found in the person of Abraham. A number of occasions, Abraham both accepts statements from God that seem impossible and offers obedient actions in response to direction from God to do things that seem implausible(see the Genesis 12-15).
For a wide history of this dispute, see: Shapira, Marc: The Limits of Orthodox Theology: Maimonides' Thirteen Principles Reappraised (Littman Library of Jewish Civilization (Series).)
Christianity
Faith is one of the most powerful concepts and teachings of Jesus Christ, as documented in the New Testament of the Bible. As one indication of the dramatic change in consciousness that came with the arrival of Jesus in human history, the word faith appears only twice in the Old Testament, but appears 245 times in the New Testament. The modern interpretations of faith in Christianity differs somewhat between the various offshoots of Christian traditions. The definition of this quality for Christians is found in the scriptural text at Epistle to the Hebrews 11:1: "Now faith is being sure of what we hope for and certain of what we do not see". (NIV) What follows in chapter 11 of Hebrews is a recitation of the various Old Testament examples of people acting on their faith. The traditional debate on faith in the large world of those who look at Jesus as their Lord is whether or not faith alone is what God is looking for or faith followed by action, specifically- is faith alone enough or faith plus works of obedience. (Most Biblical evidence points to the latter, though this is, of course, disputed.)
The word faith is interchangeably used to describe the personal belief of an individual, as with the Ethiopian eunuch in Acts 8, along with the general consideration of the elementary principles that Jesus established in the gospel- as in Jude's statement on the "faith once delivered". Paul, in his letter to the Ephesians, refers to "one faith". Peter tells his audience of the blessing that comes to the one who has faith in Acts 2. James says that faith without works is dead, Paul says that faith comes by hearing the word of God in his letter to the Romans- he also says that Abraham was considered right by his faith, very separate and apart from any works he had done. Jesus commanded his apostles to preach and that those who believed were a vital part of the process He was engaging in. A uniquity of this new way was its ability initially to change the world without war, only by communicating and affecting the mind, then actions. Faith appears to be that vital element that drove the early development of the followers of Jesus.
The Catholic Church teaches that, "Faith is man's response to God." [1]
For more, see: Faith in Christianity
The Church of Jesus Christ of Latter-day Saints
- For other articles related to the beliefs of the LDS Church see Beliefs, doctrines and practices
Joseph Smith, considered the first latter-day prophet of The Church of Jesus Christ of Latter-day Saints (commonly known as the "LDS Church" or "Mormon Church"), taught that the first principle of the gospel is faith in the Lord Jesus Christ. The LDS Church uses scriptural teachings from the Bible and the Book of Mormon to explain and exemplify the meaning of faith in the lives of mankind, who "walk by faith" during mortality as a means of testing and progression. (See plan of salvation).
Joseph Smith taught some dimensions of the word "faith" that relate to power and governance in the universe. He stated in a series of lectures: "But faith is not only the principle of action, but of power also, in all intelligent beings, whether in heaven or on earth....Faith, then, is the first great governing principle which has power, dominion, and authority over all things; by it they exist, by it they are upheld, by it they are changed, or by it they remain, agreeable to the will of God. Without it there is no power, and without power there could be no creation...."(Lectures on Faith, pp. 1-8) Thus, gaining an experiential understanding of the power of faith is one of the purposes of mortality. This type of faith was illustrated by the Savior when he used the example of a grain of mustard seed. (Matthew 17:20)
Smith also taught: "...without the idea of the existence of the attributes which belong to God the minds of men could not have power to exercise faith in him so as to lay hold upon eternal life. The God of heaven, understanding most perfectly the constitution of human nature, and the weakness of men, knew what was necessary to be revealed, and what ideas must be planted in their minds in order that they might be enabled to exercise faith in him unto eternal life." (Lectures on Faith, pp. 42-49) A memorable comparison of faith to the planting and nourishing of a seed is found in the Book of Mormon prophet Alma's teachings in Alma 32.
As men exercise faith and please God, Smith taught: "An actual knowledge to any person, that the course of life which he pursues is according to the will of God, is essentially necessary to enable him to have that confidence in God without which no person can obtain eternal life. It was this that enabled the ancient saints to endure all their afflictions and persecutions...." (Lectures on Faith, p. 57)
Concerning the relationship of faith and miracles, the Book of Mormon prophet Moroni taught, "For do we not read that God is the same yesterday, today, and forever, and in him there is no variableness neither shadow of changing? And now, if ye have imagined up unto yourselves a god who doth vary, and in whom there is shadow of changing, then have ye imagined up unto yourselves a god who is not a God of miracles... I will show unto you a God of miracles, even the God of Abraham, and the God of Isaac....; and he ceaseth not to be God, and is a God of miracles....I say unto you that whoso believeth in Christ, doubting nothing, whatsoever he shall ask the Father in the name of Christ it shall be granted him; and this promise is unto all, even unto the ends of the earth.... Doubt not, but be believing, and begin as in times of old, and come unto the Lord with all your heart, and work out your own salvation with fear and trembling before him.... Behold, I speak unto you as though I spake from the dead; for I know that ye shall have my words.... And may the Lord Jesus Christ grant that (the prayers of all the saints who have dwelt in the land) may be answered according to their faith; and may God the Father remember the covenant which he hath made with the house of Israel; and may he bless them forever, through faith on the name of Jesus Christ." (Mormon 9:9-11,19,21,27,30,36,37)
Islam
Faith in Islam is called iman. It is a whole-person submission to The One God (Allah) which includes belief in the heart, profession by the tongue, and the body's performance of deeds consistent with our commission as vicegerent on Earth according to Allah's will. The spiritual heart is the seat or foundation of iman.
Belief in the heart has two aspects. First, it means recognizing and affirming that there is but one Creator of the universe and only to this Creator is our worship due. According to Islamic thought, this comes naturally because faith is an instinct of the human soul. This instinct is then trained via parents or guardians into specific religious or spiritual paths. Likewise, the instinct may not be guided at all.
Second, belief in the heart includes the willingness and commitment to submitting to the truth that Allah exists and to His prescriptions for living in accordance with vicegerency. The Quran (Koran) is the dictation of Allah's prescriptions through Prophet Muhammad and is understood to have updated and completed previous revelation Allah sent through earlier prophets.
Profession by the tongue in Islam means testifying that one believes in The One God - Allah - who has no partners, and indicating that one intends to be committed to adhering to the guidance and prescriptions from Allah through the Prophet Muhammad. The profession of faith must be accompanied with sincere efforts to follow the guidance and prescriptions from the Quran and the way of implementation shown by the Prophet Muhammad, called the sunnah.
Belief in the heart as defined above and testimony, if sincere, naturally results in actions that are consistent with vicegerency. The degree to which belief does not flow into appropriate deeds indicate what Muslim scholars call diseases of the heart, such as arrogance, envy, greed, pride, etc. Of all aspects of iman, belief in the heart is the most important because it provides the momentum for one to manifest faith into one's life.
The religion of Islam requires accepting six articles of faith, out of which come what are called the five pillars of Islam (witnessing Allah; prayer; almsgiving; fasting; pilgrimage) with which people are more familiar.
The articles of faith in Islam are:
- To believe in Allah
- To believe in the Unseen
- To believe in Revelation
- To believe in Prophethood
- To believe in the Day of Judgment
- To believe in the Divine Decree (destiny)
Without recognizing, affirming, and accepting these articles of faith and committing to whatever comes through them, there is no context for the five pillars of Islam.
Buddhism
Faith (saddha/sraddha) is an important constituent element of the teachings of the Buddha - both in the Theravada tradition as in the Mahayana. Faith in Buddhism derives from the pali word saddhā, which often refers to a sense of conviction. The saddhā is often described as:
- A conviction that something is
- A determination to accomplish one's goals
- A sense of joy deriving from the other two
While faith in Buddhism does not imply "blind faith", Buddhist faith (as advocated by the Buddha in various scriptures, or sutras) nevertheless requires a degree of trusting confidence and belief primarily in the spiritual attainment and salvational knowledge of the Buddha. Faith in Buddhism centers on belief in the Buddha as a supremely Awakened being, on his unexcelled role as teacher of both humans and gods, in the truth of his Dharma (spiritual Doctrine), and in his Sangha (community of spiritually developed followers). Faith in Buddhism functions as a form of motor, which propels the Buddhist practitioner towards the goal of Awakening (bodhi) and Nirvana.
As a counter to any form of "blind faith", the Buddha taught the Kalama Sutra, exhorting his disciples to investigate any teaching and weigh its merits rather than believing something outright.
For more, see Faith in Buddhism hjhk
Rastafari
Faith to the Rastafarians implies knowledge of the divinity of Haile Selassie rather than belief in this proposition, as Rastas claim not to hold belief systems. The word faith does not hold such negative connotations. Their faith in Selassie as God, and as the being who is going to end their sufferings at the day of judgement when they will return to live in Africa under his rule is at the center of their lives. The dreadlocks are worn as an open declaration of faith in and loyalty towards Haile Selassie, while marijuana is seen to help cultivate a strong faith by bringing the faithful closer to God. Rastas have faith when 2 or more of them come together to reason about their religion that Haile Selassie is with them. Selassie is seen as both God the Father, who created Heaven and earth, and as God the Son, the Reincarnation of Jesus Christ. To complete the Holy Trinity the Holy Spirit is seen as being in the believers themselves, and within all human beings. The announcement of the death of Selassie in 1975 did not disturb the faith of the Rastas, who assumed that God cannot die, and that therefore the news was false. Rastas also have a faith in physical immortality, both for Haile Selassie and for themselves.
Neurobiological findings
Neurobiological research [2] coupled with modern medical imaging, especially tomography, suggests that serotonin is generated in some areas of the brain of people having religious experiences, and may have specific effects. These include the ability of believers to better cope with stressful situations.
Notes
- ^ Catechism of the Catholic Church, 26
- ^ Jacqueline Borg et al. Karolinska University, Stockholm, Sweden, The Serotonin System and Spiritual Experiences - American Journal of Psychiatry 160:1965-1969, November 2003.
Note that "Faith" can also be used as a womans name.
See also
Further reading
- Sam Harris, The End of Faith: Religion, Terror, and the Future of Reason, W. W. Norton (2004), hardcover, 336 pages, ISBN 0-393-03515-8
- Hein, David. "Faith and Doubt in Rose Macaulay's The Towers of Trebizond." Anglican Theological Review Winter2006, Vol. 88 Issue 1, p47-68.
- Zarlengo, Michael. Pray Like This: God's Secret to Answered Prayer. Dallas, Texas: Michael Zarlengo Publishing, 2005.
Classic reflections on the nature of faith
The Reformation view of faith
External links
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