Probing the Boundaries of Faith and Reason Dr. Modern science initiated a deep spiritual crisis that led to an unfortunate split between faith and reason—a split yet to be reconciled. Buddhism was seen as an "alternative altar," a bridge that could reunite the estranged worlds of matter and spirit.
The meaning of the word Pistis, fides. In the Old Testamentthe Hebrew means essentially steadfastness, cf.
As signifying man's attitude towards God it means trustfulness or fiducia. It would, however, be illogical to conclude that the word cannot, and does not, mean belief or faith in the Old Testament for it is clear that we cannot put trust in a person's promises without previously assenting to or believing in that person's claim to such confidence.
Hence even if it could be proved that the Hebrew does not in itself contain the notion of beliefit must necessarily presuppose it. But that the word does itself contain the notion of belief is clear from the use of the radical, which in the causative conjugation, or Hiph'il, means "to believe", e.
That the noun itself often means faith or beliefis clear from Habakkuk 2: The witness of the Septuagint is decisive; they render the verb by pisteuo, and the noun by pistis; and here again the two factors, faith and trust, are connoted by the same term. But that even in classical Greek pisteuo was used to signify believe, is clear from Euripides Helene,logois d'emoisi pisteuson tade, and that pistis could mean "belief" is shown by the same dramatist's theon d'ouketi pistis arage Medea, ; cf.
In the New Testament the meanings "to believe" and "belief", for pisteon and pistis, come to the fore; in Christ's speech, pistis frequently means "trust", but also "belief" cf. In Acts it is used objectively of the tenets of the Christiansbut is often to be rendered "belief" cf.
Romans 4 and Galatians 3. How necessary it is to point this out will be evident to all who are familiar with modern theological literature; thus, when a writer in the "Hibbert Journal", Oct.
The truth is that many theological writers of the present day are given to very loose thinking, and in nothing is this so evident as in their treatment of faith.
In the article just referred to we read: Non-Catholic writers have repudiated all idea of faith as an intellectual assent, and consequently they fail to realize that faith must necessarily result in a body of dogmatic beliefs.
Faith may be considered both objectively and subjectively Objectively, it stands for the sum of truths revealed by God in Scripture and tradition and which the Church see RULE OF FAITH presents to us in a brief form in her creeds, subjectively, faith stands for the habit or virtue by which we assent to those truths.
It is with this subjective aspect of faith that we are here primarily concerned. Before we proceed to analyze the term faith, certain preliminary notions must be made clear.
But a truth is intelligible to us only in so far as it is evident to us, and evidence is of different kinds; hence, according to the varying character of the evidence, we shall have varying kinds of knowledge. This last kind of knowledge is termed faith, and is clearly necessary in daily life.
If the authority upon which we base our assent is human and therefore fallible, we have human and fallible faith; if the authority is Divine, we have Divine and infallible faith.
If to this be added the medium by which the Divine authority for certain statements is put before us, viz. Thus arguments or authorities for and against a truth may be either wanting or evenly balanced, in this case the intellect does not give in its adherence to the truthbut remains in a state of doubt or absolute suspension of judgment; or the arguments on one side may predominate; though not to the exclusion of those on the other side; in this case we have not complete adhesion of the intellect to the truth in question but only opinion.
Lastly, the arguments or authorities brought forward may be so convincing that the mind gives its unqualified assent to the statement proposed and has no fear whatever lest it should not be true ; this state of mind is termed certitude, and is the perfection of knowledge.
Divine faith, then, is that form of knowledge which is derived from Divine authority, and which consequently begets absolute certitude in the mind of the recipient.
For revelation means that the Supreme Truth has spoken to man and revealed to him truths which are not in themselves evident to the human mind. We must, then, either reject revelation altogether, or accept it by faith; that is, we must submit our intellect to truths which we cannot understand, but which come to us on Divine authority.
In ocular vision we distinguish three things: It is usual to term colour the formal object objectum formale quod of vision, since it is that which precisely and alone makes a thing the object of vision, the individual object seen may be termed the material object, e.
Similarly, the light which serves as the medium between the eye and the object is termed the formal reason objectum formale quo of our actual vision.Definitions of the word "religion"Problems.
Some dictionary definitions. Problems with definitions of "Religion:" The English word "religion" is derived from the Middle English "religioun" which came from the Old French "religion."It may have been originally derived from the Latin word "religo" which means "good faith," "ritual," and other similar meanings.
Resources on Psychology and Faith: David's contribution to dialogue between psychology and religion reflects his perspective as a participant in mainstream psychological science and as a person of faith.
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