Faith

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For other uses, see Faith (disambiguation).

Mino da Fiesole, Faith (Armani).

Faith is confidence or trust in a person, thing, deity, or in the doctrines or teachings of a religion. It is alsobelief that is not based on proof.[1] In religion, faith often involves accepting claims about the character of a deity, nature, or the universe. While some have argued that faith is opposed to reason, proponents of faith argue that the proper domain of faith concerns questions which cannot be settled by evidence. For example, faith can be applied to predictions of the future, which (by definition) has not yet occurred. The word faith is often used as a substitute for hope, trust or belief.

tymology[edit]
The English word is thought to date from 120050, from the Middle English feith, via Anglo-French fed, Old French feid, feit from Latinfidem, accusative of fids (trust), akin to fdere (to trust).[2]

Faith in world religions[edit]

Bah' Faith[edit]
See also: Role of faith in the Baha'i Faith In the Bah' Faith, faith is ultimately the acceptance of the divine authority of theManifestations of God.[3] In the religion's view, faith and knowledge are both required for spiritual growth.[3] Faith involves more than outward obedience to this authority, but also must be based on a deep personal understanding of religious teachings.[3] By faith is meant, first, conscious knowledge, and second, the practice of good deeds. [4]

Buddhism[edit]
Main article: Faith in Buddhism Faith (Pali: Saddh, Sanskrit: raddh) is an important constituent element of the teachings of Gautama Buddha in both the Theravada and the Mahayana traditions. The teachings of Buddha were originally recorded in the language Pali and the word saddh is generally translated as "faith". In the teachings, saddh is often described a s:

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 practice nevertheless requires a degree of trust, primarily in the spiritual attainment of Gautama Buddha. Faith inBuddhism centers on the understanding that the Buddha is an Awakened being, on his superior role as teacher, in the truth of his Dharma (spiritual teachings), and in his Sangha(community of spiritually

developed followers). Faith in Buddhism can be summarised as faith in the Three Jewels: the Buddha, Dharma and Sangha. It is intended to lead to the goal of enlightenment, or bodhi, and Nirvana. Volitionally, faith implies a resolute and courageous act of will. It combines the steadfast resolution that one will do a thing with the self-confidence that one can do it.[5] As a counter to any form of "blind faith", the Buddha's teachings included those included in the Kalama Sutra, exhorting his disciples to investigate any teaching and to live by what is learnt and accepted, rather than believing in something simply because it is taught.[6]

Christianity[edit]

Triumph of Faith over Idolatry byJean-Baptiste Thodon (16461713)

Main article: Faith in Christianity Faith in Christianity is based on the work and teachings of Jesus Christ.[7] Christianity declares not to be distinguished by faith, but by the object of its faith. Rather than being passive, faith leads to an active life aligned with the ideals and the example of the life of Jesus. It sees the mystery of Godand his grace and seeks to know and become obedient to God. To a Christian, faith is not static but causes one to learn more of God and grow, and has its origin in God. [8] In Christianity, faith causes change as it seeks a greater understanding of God. Faith is not fideismor simple obedience to a set of rules or statements.[9] Before Christians have faith, they must understand in whom and in what they have faith. Without understanding, there cannot be true faith, and that understanding is built on the foundation of the community of believers, the scriptures and traditions and on the personal experiences of the believer.[10] In English translations of the New Testament, the word faith generally corresponds to the Greek noun (pistis) or the Greek verb (pisteuo), meaning "to trust, to have confidence, faithfulness, to be reliable, to assure".[11]The Bible says that faith is "the substance of things hoped for, the evidence of things not seen."[12]

Hinduism[edit]
raddh (ITRANS: shraddhA) is translated as faith in Sanskrit. All schools of Hindu philosophy posit that consciousness (tman) is distinct and independent from mind and matter (prakti). Therefore, Hindu faith is based on the premise that logic and reason are not conclusive methods of epistemic knowing. Spiritual practice (sadhana) is performed with the faith that knowledge beyond the mind andsense perception will be revealed to the practitioner. The schools of Hindu philosophy differ in their recommended methods to cultivate faith, including selfless action ( karma-yoga), renunciation (jnana-yoga) and devotion (bhakti-yoga). In chapter 17 of the Bhagavad Gita[citation needed], Krishna describes how faith, influenced by the three modes (guas) lead to different approaches in worship, diet, sacrifice, austerity and charity. Swami Tripurari states: Faith for good reason arises out of the mystery that underlies the very structure and nature of reality, a mystery that in its entirety will never be entirely demystified despite what those who have placed reason on their altar might like us to believe. The mystery of life that gives rise to faith as a supra-rational means of unlocking life's mysteryone that reason does not hold the key to suggests that faith is fundamentally rational in that it is a logical response to the mysterious. [13]

Islam[edit]
Main article: Iman (concept)

Thousands of Muslims congregated during a mass prayer in Istiqlal Mosque inJakarta, Indonesia.

In Islam, faith (iman) is complete submission to the will of God, which includes belief, profession and the body's performance of deeds, consistent with the commission as vicegerent on Earth, all according to God's will [citation needed]. Iman has two aspects:

Recognizing and affirming that there is one Creator of the universe and only to this Creator is worship due. According to Islamic thought[citation needed], 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.

Willingness and commitment to submitting that God exists, and to His prescriptions for living in accordance with vicegerency[citation needed]. The Qur'an is understood as the dictation of God's prescriptions through the Prophet Muhammad and is believed to have updated and completed the previous revelations that God sent through earlier prophets.

In the Qur'an, it is stated that (2:62): "Surely, those who believe, those who are Muslims, Jewish, the Christians, and the Sabians; anyone who (1) believes in GOD, and (2) believes in the Last Day, and (3) leads a righteous life, will receive their recompense from their Lord. They have nothing to fear, nor will they grieve."[14]

Judaism[edit]
Main article: Jewish principles of faith Faith itself is not a religious concept in Judaism. Although Judaism does recognize the positive value of Emunah[15] (generally translated as faith, trust in God) and the negative status of the Apikorus (heretic), faith is not as stressed or as central as it is in other religions, especially compared with Christianity and Islam. It could be a necessary means for being a practicing religious Jew, but the emphasis is placed on practice rather than on faith itself. Very rarely does it relate to any teaching that must be believed.[16] Classical Judaism does not require one to explicitly identify God (a key tenet of faith in Christianity), but rather to honour the idea of God. In the Jewish scriptures trust in God - Emunah - refers to how God acts toward his people and how they are to respond to him; it is rooted in the everlasting covenant established in the Torah, notably[16] Deuteronomy 7:9 (The Torah - A Modern Commentary; Union of American Hebrew Congregations, NY 1981 by W. G. Plaut) "Know, therefore, that only the LORD your God is God, the steadfast God who keeps His gracious covenant to the thousandth generation of those who love Him and keep His commandments" The specific tenets that compose required belief and their application to the times have been disputed throughout Jewish history. Today many, but not all, Orthodox Jews have accepted Maimonides' Thirteen Principles of Belief.[17] For a wide history of this dispute see: Shapiro, Marc: The Limits of Orthodox Theology: Maimonides' Thirteen Principles Reappraised (Littman Library of Jewish Civilization (Series).)

A traditional example of Emunah as seen in the Jewish annals is found in the person of Abraham. On 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 Genesis 12-15). "The Talmud describes how a thief also believes in G-d: On the brink of his forced entry, as he is about to risk his lifeand the life of his victimhe cries out with all sincerity, 'G-d help me!' The thief has faith that there is a G-d who hears his cries, yet it escapes him that this G-d may be able to provide for him without requiring that he abrogate G-ds will by stealing from others. For emunah to affect him in this way he needs study and contemplation."[15]

Sikh[edit]
Main articles: Sikhism and Sikh gurus Sikhism, the fifth-largest organized religion in the world,[18] was founded in 15th-century Punjab on the teachings of Guru Nanak Devand ten successive Sikh gurus, the last one being the sacred text Guru Granth Sahib alongside the Guru Panth.[19] The corephilosophy of the Sikh religion is described in the beginning hymn of the Guru Granth Sahib, There is one supreme eternal reality; the truth; imminent in all things; creator of all things; immanent in creation. Without fear and without hatred; not subject to time; beyond birth and death; self-revealing. Known by the Guru's grace.[20] Guru Nanak, the founder of the faith, summed up the basis of Sikh lifestyle in three requirements: Nm Jap (meditate on the holy name (Waheguru), Kirat kar (work diligently and honestly) and Va chakk (share one's fruits).[21]

Faith in other spiritual traditions[edit]

Meher Baba[edit]
Meher Baba described three types of faith, emphasizing the importance of faith in a spiritual master: "One of the most important qualifications for the aspirant is faith. There are three kinds of faith: (i) faith in oneself, (ii) faith in the Master and (iii) faith in life. Faith is so indispensable to life that unless it is present in some degree, life itself would be impossible. It is because of faith that cooperative and social life becomes possible. It is faith in each other that facilitates a free give and take of love, a free sharing of work and its results. When life is burdened with unjustified fear of one another it becomes cramped and restricted....Faith in the Master becomes all-important because it nourishes and sustains faith in oneself and faith in life in the very teeth of set-backs and failures, handicaps and difficulties, limitations and failings. Life, as man knows it in himself, or in most of his fellow-men, may be narrow, twisted and perverse, but life as he sees it in the Master is unlimited, pure and untainted. In the Master, man sees his own ideal realised; the Master is what his own deeper self would rather be. He sees in the Master the reflection of the best in himself which is yet to be, but which he will surely one day attain. Faith in the Master therefore becomes the chief motive-power for realising the divinity which is latent in man."[22]

Epistemological validity of faith[edit]

There is a wide spectrum of opinion with respect to the epistemological validity of faith. On one extreme is logical positivism, which denies the validity of any beliefs held by faith; on the other extreme is fideism, which holds that true belief can only arise from faith, because reason and physical evidence cannot lead to truth. Some foundationalists, such as St. Augustine of Hippo and Alvin Plantinga, hold that all of our beliefs rest ultimately on beliefs accepted by faith. Others, such as C.S. Lewis, hold that faith is merely the virtue by which we hold to our reasoned ideas, despite moods to the contrary.[23]

William James believed that the varieties of religious experiences should be sought by psychologists, because they represent the closest thing to a microscope of the mindthat is, they show us in drastically enlarged form the normal processes of things[citation needed]. For a useful interpretation of human reality, to share faith experience he said that we must each make certain "over-beliefs" in things which, while they cannot be proven on the basis of experience, help us to live fuller and better lives[citation
needed]

Fideism[edit]
Main article: Fideism Fideism is not a synonym for religious belief, but describes a particular philosophical proposition in regard to the relationship between faith's appropriate jurisdiction at arriving at truths, contrasted against reason. It states that faith is needed to determine some philosophical and religious truths, and it questions the ability of reason to arrive at all truth. The word and concept had its origin in the mid- to late-19th century by way of Catholic thought, in a movement called Traditionalism. The Roman Catholic Magisterium has, however, repeatedly condemned fideism.[24]

Support[edit]
Religious epistemologists have formulated and defended reasons for the rationality of accepting belief in God without the support of an argument.[25] Some religious epistemologists hold that belief in God is more analogous to belief in a person than belief in a scientific hypothesis. Human relations demand trust and commitment. If belief in God is more like belief in other persons, then the trust that is appropriate to persons will be appropriate to God. American psychologist and philosopher William James offers a similar argument in his lecture The Will to Believe.[25][26] Foundationalism is a view about the structure of justification or knowledge.[27][27] Foundationalism holds that all knowledge and justified belief are ultimately based upon what are called properly basic beliefs. This position is intended to resolve the infinite regress problem in epistemology. According to foundationalism, a belief is epistemically justified only if it is justified by properly basic beliefs. One of the significant developments in foundationalism is the rise of reformed epistemology.[27] Reformed epistemology is a view about the epistemology of religious belief, which holds that belief in God can be properly basic.Analytic philosophers Alvin Plantinga and Nicholas Wolterstorff develop this view.[28] Plantinga holds that an individual may rationally believe in God even though the individual does not possess sufficient evidence to convince an agnostic. One difference between reformed epistemology and fideism is that the former requires defence against known objections, whereas the latter might dismiss such objections as irrelevant.[29] Plantinga has developed reformed epistemology in Warranted Christian Belief as a form of externalism that holds that the justification conferring factors for a belief may include external factors.[30] Some theistic philosophers have defended theism by granting evidentialism but supporting theism through deductive arguments whose premises are considered justifiable. Some of these arguments are probabilistic, either in the sense of having weight but being inconclusive, or in the sense of having amathematical probability assigned to them.[25] Notable in this regard are the cumulative arguments presented by British philosopherBasil Mitchell and analytic philosopher Richard Swinburne, whose arguments are based on Bayesian probability.[31][32] In a notable exposition of his arguments, Swinburne appeals to an inference for the best explanation.[33][34]

Criticism[edit]
Bertrand Russell noted, "Where there is evidence, no one speaks of 'faith'. We do not speak of faith that two and two are four or that the earth is round. We only speak of faith when we wish to substitute emotion for evidence."[35]

Evolutionary biologist Richard Dawkins criticizes all faith by generalizing from specific faith in propositions that conflict directly with scientific evidence.[36] He describes faith as mere belief without evidence; a process of active non-thinking. He states that it is a practice that only degrades our understanding of the natural world by allowing anyone to make a claim about nature that is based solely on their personal thoughts, and possibly distorted perceptions, that does not require testing against nature, has no ability to make reliable and consistent predictions, and is not subject to peer review. [37]

See also[edit] Further reading[edit]

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

Stephen Palmquist, "Faith as Kant's Key to the Justification of Transcendental Reflection", The Heythrop Journal 25:4 (October 1984), pp. 442455. Reprinted as Chapter V in Stephen Palmqui

Dictionary meaing faith

[feyth] Show IPA noun 1. confidence or trust in a person or thing: faith in another's ability. 2. belief that is not based on proof: He had faith that the hypothesiswould be substantiated by fact. 3.

belief in God or in the doctrines or teachings of religion: the firmfaith of the Pilgrims. 4. belief in anything, as a code of ethics, standards of merit, etc.:to be of the same faith with someone c oncerning honesty. 5. a system of religious belief: the Christian faith; the Jewish faith.

World English Dictionary

faith (fe) n 1.strong or unshakeable belief in something, esp without proof orevidence 2.a specific system of religious beliefs: the Jewish faith 3.Christianity trust in God and in his actions and promises 4.a conviction of the truth of certain doctrines of religion, esp whenthis is not based on reason 5.complete confidence or trust in a person, remedy, etc 6.any set of firmly held principles or beliefs 7.allegiance or loyalty, as to a person or cause (esp in the phraseskeep faith , break f aith ) 8.bad faith insincerity or dishonesty 9.good faith honesty or sincerity, as of intention in business (espin the phrase in goo d faith ) interj 10archaic indeed; really (also in the phrases by my faith , in faith) . [C12: from Anglo-French feid , from Latin fids trust, confidence]

Word Origin & History

faith mid13c., "duty of fulfilling one's trust," from O.Fr. feid, from L. fides"trust, belief," from root of fider e "to trust," from PIE base *bhidh-/*bhoidh(cf. Gk. pistis; see bid). For sense evolution, see belief.Theological sense is from late 14c.; religions called faiths since c.1300. Old Faithful geyser named1870 by explorer Gen. H.D. Washburn, SurveyorGeneral of theMontana Territory, in reference to the regularity of its outbursts.

Bible Dictionary
Faith definition Faith is in general the persuasion of the mind that a certainstatement is true (Phil. 1:27 ; 2 Thess. 2:13). Its primary idea istrust. A thing is true, and therefore worthy of trust. I t admits ofmany degrees up to full assurance of faith, in accordance with theevidence on which it rests. Faith is the result of teaching (Rom.10:1417). Knowledge is an essential element in all faith, and issometimes spoken of as an equ ivalent to faith (John 10:38; 1 John2:3). Yet the two are distinguished in this respect, th at faithincludes in it assent, which is an act of the will in addition to the actof the underst anding. Assent to the truth is of the essence of faith,and the ultimate ground on which o ur assent to any revealed truthrests is the veracity of God. Historical faith is the apprehe nsion ofand assent to certain statements which are regarded as mere factsof history. Te mporary faith is that state of mind which is awakenedin men (e.g., Felix) by the exhibiti on of the truth and by theinfluence of religious sympathy, or by what is sometimes style d thecommon operation of the Holy Spirit. Saving faith is so calledbecause it has eternal life inseparably connected with it. It cannotbe better defined than in the words of the As sembly's ShorterCatechism: "Faith in Jesus Christ is a saving grace, whereby wereceive and rest upon him alone for salvation, as he is offered to usin the gospel." The object of saving faith is the whole revealed Wordof God. Faith accepts and believes it as the very t ruth most sure.But the special act of faith which unites to Christ has as its objectthe per son and the work of the Lord Jesus Christ (John 7:38; Acts16:31). This is the specific act of faith by which a sinner is justifiedbefore God (Rom. 3:22, 25; Gal. 2:16; Phil. 3:9; Jo hn 3:1636; Acts10:43; 16:31). In this act of faith the believer appropriates and restson Christ al one as Mediator in all his offices. This assent to or beliefin the truth received upon the di vine testimony has alwaysassociated with it a deep sense of sin, a distinct view of Christ, aconsenting will, and a loving heart, together with a reliance on, atrusting in, or resting in Christ. It is that state of mind in which apoor sinner, conscious of his sin, flees from hi s guilty self to Christhis Saviour, and rolls over the burden of all his sins on him. Itconsis ts chiefly, not in the assent given to the testimony of God inhis Word, but in embracing with fiducial reliance and trust the oneand only Saviour whom God reveals. This trust an d reliance is of theessence of faith. By faith the believer directly and immediatelyappropr iates Christ as his own. Faith in its direct act makes Christours. It is not a work which Go d graciously accepts instead ofperfect obedience, but is only the hand by which we take hold of theperson and work of our Redeemer as the only ground of oursalvation. Saving faith is a moral act, as it proceeds from a renewedwill, and a renewed will is necessary t o believing assent to the truthof God (1 Cor. 2:14; 2 Cor. 4:4). Faith, therefore, has its s eat in themoral part of our nature fully as much as in the intellectual. The mindmust first be enlightened by divine teaching (John 6:44; Acts 13:48;2 Cor. 4:6; Eph. 1:17, 18) be fore it can discern the things of theSpirit. Faith is necessary to our salvation (Mark 16:16 ), not becausethere is any merit in it, but simply because it is the sinner's takingthe plac e assigned him by God, his falling in with what God is doing.The warrant or ground of fai th is the divine testimony, not thereasonableness of what God says, but the simple fact t hat he saysit. Faith rests immediately on, "Thus saith the Lord." But in order tothis faith the veracity, sincerity, and truth of God must be ownedand appreciated, together with hi

s unchangeableness. God's wordencourages and emboldens the sinner personally to tran sact withChrist as God's gift, to close with him, embrace him, give himself toChrist, and take Christ as his. That word comes with power, for it isthe word of God who has reveale d himself in his works, and especiallyin the cross. God is to be believed for his word's sa ke, but also forhis name's sake. Faith in Christ secures for the believer freedom fromcon demnation, or justification before God; a participation in the lifethat is in Christ, the divi ne life (John 14:19; Rom. 6:410; Eph.4:15,16, etc.); "peace with God" (Rom. 5:1); and sanctification(Acts 26:18; Gal . 5:6; Acts 15:9). All who thus believe in Christ willcertainly be saved (John 6:37, 40; 10 :27, 28; Rom. 8:1). Thefaith=the gospel (Acts 6:7; Rom. 1:5; Gal. 1:23; 1 Tim. 3:9; Ju de1:3).

Encyclopedia
faith inner attitude, conviction, or trust relating man to a supreme God orultimate salvation. I n religious traditions stressing divine grace, it isthe inner certainty or attitude of love gra nted by God himself. InChristian theology, faith is the divinely inspired human response toGod's historical revelation through Jesus Christ and, consequently, isof crucial significance. Learn more about faith with a free trial on Britannica.com.

Hope : - n. s. , , . there are no *s of his living , . I am in *s of success , . I have no *s of his returning . I give up all *s of it . v. a. , , , . I * you will grant me this . I * you will attend to my orders . [ .] I * you will be better tomorrow . hope : n.

1. , ;

2. , . , , .

v.

Hope : - n.

, , , , desire attended with expectation, confidence, trust, pleasing expectancy. , , be expectant, have confidence, trust. , , , desire with expectation, look forward to.

vi.

vt.

Belief Belief : - n. s.

, , . In my * he is dead . I came in the * that they were here . In the Mahomedan * . this is beyond * . worthy of * . unworthy of * . my * was that it was already sent .

belief :

, .

Be-lief' : - n.

1. , , trust, credence, faith, assurance, conviction; 2. , creed, faith, opinion.

Confidence

Confidence : - n. s.

1. assurance , , , . 2. boldness , . 1. , , ; 2. () .

confidence :

Con'fidence : - n.

1. , , trust, faith; 2. , , , firm belief, assurance of mind, trick, 3. ; 4. .

Trust To Trust : - v. a.

, . if he tells lies will they * him? . I * in God that he will deliver me . * me, you are mistaken .

v. n.

. if I say one thing I * you will pardon me .

n. s.

charge or care , , , , , .

the * they repose on you . to give goods on * . I took these statements on * . he took nothing on * . breach of * , , . he holds the estate in * . trust : n.

1. ; 2. , , , , . , .

v.

Trust : - n.

1. , , confidence, faith, reliance, belief, 2. . , credit, delivery or sale of goods on credit; 3. , that wh. is intrusted to one, charge; 4. , safekeeping, care; 5. , , responsibility. 1. , () , rely on, confide in, place confidence in; 2. () , , believe, give credence to; 3. , intrust; 4. , sell to upon credit.

vt.

vi.

, have t. confide, place confidence, be confident.