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Essay on Faith | Faith Essay for Students and Children in English

February 13, 2024 by Prasanna

Essay on Faith:  The term faith can be defined as the confidence and trust in a person, concept or a thing. Faith is different for everyone – having faith in something, or someone means believing in them and being able to trust them completely.

Religious faith and non-religious faith are two different things. Faith is a belief, which holds to every person –religious or non-religious. Faith is the hope that a person has, which also determines how the person decides to lead their life.

You can also find more  Essay Writing  articles on events, persons, sports, technology and many more.

Long and Short Essays on Faith for Students and Kids in English

We are providing students with essay samples on a long essay of 500 words and a short essay of 150 words on the topic Faith for reference.

Long Essay on Faith 500 Words in English

Long Essay on Faith is usually given to classes 7, 8, 9, and 10.

Having faith is the essence of having hope. No matter how high one’s aspirations maybe if they keep trusting in themselves and embrace faith, their dreams turn into reality. Faith teaches us persistence and determination – nothing is possible when faith is absent. Faith serves as the driving force behind all the greatest endeavours that have ever been and are still being pursued in this world. Faith gives a person the push that they need to achieve their goals and fulfil their dreams – which they have set for themselves. Hence every new invention, discovery and success is possible because of the faith that was held on to during the tough times.

Faith not only means worshipping or believing in an idol. One can have faith without any prayers or any idols. Faith goes a long way in making an individual’s life happier and full of achievements. Having faith is necessary as even if one fails, faith gives them the strength to embrace the failures and try again. Faith cannot be taught, forced or imbibed into a person. It comes from within and serves as the determiner of one’s attitude towards life. Faith gives one motivation and also strength and enthusiasm for achieving their goals. Faith also serves as an important factor in determining the success or failure of one’s dreams – when faith is lost, failure is forthcoming.

A person who has any skills, intelligence or capabilities cannot accomplish their set goals if he or she lacks faith. Faith serves as the foundation of any mission that a person undertakes and has hope and will to complete. Even if having faith doesn’t make the struggles go away, it gives one the strength to face your challenges head-on and not let them drag them down.

Faith helps in keeping a person’s aim clear to them and helps them focus on their destination by not being deterred by the hardships that come their way. An individual feels enlightened and doesn’t lose their heart in a moment of hopelessness – is they have faith.

Great men and saints have lived their lives challenging the mainstream and stereotypes. They have accomplished tasks and missions that ordinary men were far from achieving. It was their faith, hope and belief that helped them achieve all this. Freedom fighters have faith in their country and themselves and have won great battles. This faith has also helped them in not getting disheartened when they have encountered failure. A doctor has full faith in his abilities that gives him the strength to cure his patients.

Even in the epics, there are examples of great characters like Lord Krishna, who won the battle against evil forces with his faith in goodness and fairness. Swami Vivekananda is another example of great men who practised and preached the power of faith to people and used it to get rid of most miseries faced by people. Mother Teresa had faith in humanity and brotherhood – and she kept serving the poor and sick selflessly. People still have in goodness for the selfless and kind contributions of people like her. History and one’s own experience has innumerable examples to showcase that faith is the mother of success and force of life.

Short Essay on Faith 150 Words in English

Short Essay on Faith is usually given to classes 1, 2, 3, 4, 5, and 6.

Faith can be defined as having complete confidence or trust in a person or a thing. Faith is that distant light that stills keeps us moving even when the circumstances and surroundings seem to fall apart. When one has faith and keeps practising hard work courage and determination, there is nothing that can stop them from winning.

People who have succeeded in life and have made a change in the world is because they had faith in themselves and their beliefs. Every great achiever has always said that the reason why they are where they are in life is that they had faith in themselves. Faith is what made the impossible possible.

Having faith doesn’t always have to religious. One can even have faith without any deities or religion. Faith is something that comes with time – it cannot be put into something but is something that some builds with experience and time.

10 Lines on Faith in English

• Everyone has a different perspective on faith.
• Faith is not about what we claim to believe, but faith is what we truly believe in.
• Faith means believing in something true for both a religious and non-religious person.
• Faith doesn’t necessarily have to be religious.
• A struggle becomes much easier when the person has faith in themselves.
• Having faith doesn’t always need prayers and an idol; it can be practised from within.
• Having faith gives a person the hope to hold on in situations where everything seems dull and dark.
• One’s faith is completely one’s personal choice.
• Faith gives a person the strength to achieve their goals and aspirations.
• If one loses faith, failure is inevitable.

FAQ’s on Faith Essay

Question 1.  Does faith always have to be religious?

Answer: Faith doesn’t always necessarily have to be religious. Every living being – whether religious or non-religious – must have faith.

Question 2. Why is faith necessary?

Answer: Faith sometimes is the only brink of light during tough times that keep one moving forward. Faith gives one the strength in times of weaknesses. Without faith, one cannot survive.

Question 3.  Can faith have negative consequences?

Answer: Sometimes, faith can have negative consequences when an individual starts believing in the wrong things. This happens due to wrong company which can have deadly consequences.

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What Is Faith and Why Is it Important?

• Carrie Lowrance Crosswalk Contributor
• Updated Jan 05, 2022

Faith. It’s a word we hear thrown around all the time. Keep the faith. Walking in faith. Having faith. So what is faith? Faith has several different definitions.

1. Complete trust or confidence in someone or something. 2. Strong belief in God or in the doctrines of a religion, based on spiritual apprehension rather than truth. 3. A system of religious belief. 4. A firmly held belief or theory

What Does the Bible Say About Faith?

The Bible says that faith is confidence in what we hope for and the assurance that the Lord is working, even though we cannot see it. Faith knows that no matter what the situation, in our lives or someone else’s, that the Lord is working in it.

The Hebrew word for faith is Emunah which means “support.” This is perfect because faith is like “the Lord’s support” to us because he is working in every situation for his glory. Regardless of what we think, He always knows best, and there are many times we have to see by faith and not our own eyes.

5 Bible Verses About Faith:

• “And Abraham believed in the Lord, and the Lord counted him righteous because of his faith.”  - Genesis 15:6 , NLT
• “Faith shows the reality of what we hope for; it is the evidence of things we cannot see. Through their faith, the people in days of old earned a good reputation. By faith, we understand that the whole universe was formed at God’s command, that what we now see did not come from anything that can be seen.” - Hebrews 11:1-3 , NLT
• “When the people of Israel saw the mighty power that the Lord had unleashed against the Egyptians, they were filled with awe before him. They put their faith in the Lord and his servant Moses.”- Exodus 14:31 , NLT
• “Be sure to fear the Lord and faithfully serve him. Think of all the wonderful things he has done for you.” - 1 Samuel 12:24
• “He will protect his faithful ones, but the wicked will disappear into darkness. No one will succeed by strength alone.” - 1 Samuel 2:9  

Where Does Faith Come From?

"For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast." - Ephesians 2:8-9

Justification by faith means that God has removed the penalty of our sins and has declared us to be righteous. By God's work, we have peace with our Lord Jesus Christ.

“Therefore, since we have been made right in God’s sight by faith, we have peace with God because of what Jesus Christ our Lord has done for us.” Romans 5:1 (NLT)

What’s the Difference Between Faith and Belief?

Faith and belief are often used in the same context, sometimes interchangeably, but they are not quite the same thing. Belief is a strongly held opinion about an idea or worldview. Beliefs are also opinions that you form about what you read, hear, or see. Beliefs can change over time, as you grow and learn new things. Faith is not something you start and build from; faith can only be received, it must be given by God. True faith can take on doubts and questions, but it remains intact. We can grow in our faith, but the foundation is always the same. James 2:19 says, 

"You believe that there is one God. Good! Even the demons believe that—and shudder."

You can believe there is a God, even that there is one God, but do you believe He is your God? God produces faith in us by giving us new hearts and opening our eyes to see that He is our God and we need Him. Does your faith in God change the way you live your life? There are some who say they believe in God, but the way they live their life does not change; they are motivated by other factors. Faith changes how we live our lives, faith motivates us to keep moving in life. 

Having faith in the Bible means trusting that God’s Word is the truth. The faith that God began in us will grow when exposed to God's Word. It’s knowing that every time you read the Bible, the word of God is being imparted in you. The Bible says that faith is not silly or irrational. It is not a feeling of closeness to God either. Instead, faith is being able to trust God for what He has promised in His Word. 

5 Examples of People in the Bible Who Had Faith

1. Mary was faithful to God when she was chosen to be the mother of his son. Mary trusted her God and the role He had chosen for her.

"The angel answered, 'The Holy Spirit will come on you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God. Even Elizabeth your relative is going to have a child in her old age, and she who was said to be unable to conceive is in her sixth month. For no word from God will ever fail.' 'I am the Lord’s servant,' Mary answered. 'May your word to me be fulfilled.' Then the angel left her." - Luke 1:35-38

2. Abraham had faith in God when he was called to sacrifice his only son as a burnt offering. He set out the next morning after God told him where to go, he had faith that God would provide. 

"Some time later God tested Abraham. He said to him, 'Abraham!' 'Here I am,' he replied. Then God said, 'Take your son, your only son, whom you love—Isaac—and go to the region of Moriah. Sacrifice him there as a burnt offering on a mountain I will show you.' Early the next morning Abraham got up and loaded his donkey. He took with him two of his servants and his son Isaac. When he had cut enough wood for the burnt offering, he set out for the place God had told him about. On the third day Abraham looked up and saw the place in the distance. He said to his servants, 'Stay here with the donkey while I and the boy go over there. We will worship and then we will come back to you.' Abraham took the wood for the burnt offering and placed it on his son Isaac, and he himself carried the fire and the knife. As the two of them went on together, Isaac spoke up and said to his father Abraham, 'Father?' 'Yes, my son?' Abraham replied. 'The fire and wood are here,' Isaac said, 'but where is the lamb for the burnt offering?' Abraham answered, 'God himself will provide the lamb for the burnt offering, my son.' And the two of them went on together." - Genesis 22:1-8 

3. Shadrach, Meshach, and Abednego had faith when they were thrown into the fiery furnace by King Nebuchadnezzar. They had no doubts that God would save them.

"If we are thrown into the blazing furnace, the God we serve is able to deliver us from it, and he will deliver us from Your Majesty’s hand. But even if he does not, we want you to know, Your Majesty, that we will not serve your gods or worship the image of gold you have set up.” - Daniel 3:17-18 "They saw that the fire had not harmed their bodies, nor was a hair of their heads singed; their robes were not scorched, and there was no smell of fire on them. Then Nebuchadnezzar said, 'Praise be to the God of Shadrach, Meshach and Abednego, who has sent his angel and rescued his servants! They trusted in him and defied the king’s command and were willing to give up their lives rather than serve or worship any god except their own God." - Daniel 3:27-28

4. Esther had faith in going to the king unannounced and exposing Haman’s plan to kill the Jews.

"When Esther’s words were reported to Mordecai, he sent back this answer: 'Do not think that because you are in the king’s house you alone of all the Jews will escape. For if you remain silent at this time, relief and deliverance for the Jews will arise from another place, but you and your father’s family will perish. And who knows but that you have come to your royal position for such a time as this?' Then Esther sent this reply to Mordecai: 'Go, gather together all the Jews who are in Susa, and fast for me. Do not eat or drink for three days, night or day. I and my attendants will fast as you do. When this is done, I will go to the king, even though it is against the law. And if I perish, I perish.'" - Esther 4:12-16

5. Moses had faith when God asked him to lead the Israelite’s out of Egypt and across the red sea, away from everything they knew.

"As Pharaoh approached, the Israelites looked up, and there were the Egyptians, marching after them. They were terrified and cried out to the LORD. They said to Moses, 'Was it because there were no graves in Egypt that you brought us to the desert to die? What have you done to us by bringing us out of Egypt? Didn’t we say to you in Egypt, ‘Leave us alone; let us serve the Egyptians’? It would have been better for us to serve the Egyptians than to die in the desert!' Moses answered the people, “Do not be afraid. Stand firm and you will see the deliverance the LORD will bring you today. The Egyptians you see today you will never see again. The LORD will fight for you; you need only to be still.” - Exodus 14:10-14

How to Grow in Faith

There are several different ways we can grow in our faith.

1. Ask God to increase your faith. If you are struggling in your faith, ask Him for more of it. He will be glad to bestow it through the Holy Spirit.

2. Focus on obeying God. No one is perfect and we all make mistakes, but if you focus on following God’s word and commands, your faith will grow naturally.

4. Spend time with other believers. We are meant to worship together, pray together, and share our faith with each other. Hearing about others' journeys in faith can be encouraging. Also study the Bible together, encouraging each other in godly disciplines.

5. Spend time in fervent prayer . Scheduling a specific time each day to spend with God in prayer makes a huge difference. This is your time alone with Him to discuss anything that is on your heart and mind. Be still and listen carefully and your faith will grow in abundance.

How Do We Live by Faith and Not By Sight?

Living in faith and not by sight means that you are willing to go into the unknown. It’s trusting God even though you don’t know where He’s leading you or what the outcome will be. I have been living in faith over a specific situation for almost three years. I have been praying over this situation fervently. I don’t know how it’s going to turn out or where it’s going to lead. All I do know is that God is working, and I’m waiting patiently to see the outcome. It’s not easy and it’s not fun, but I know that He’s in control and that is where I find my peace.

How to Keep the Faith in Times of Trouble

1. Keep a positive attitude, reflecting on God's promises. We are to praise Jesus in all things and in all circumstances.

2. Surrender your circumstances to God. It can be so easy to get upset and shake our fists at Him when things aren’t going right. Instead, ask Him for help and to change your circumstances. Let Him take the wheel and trust what He is going to do.

3. Be generous. The Bible says even in times of trouble, we are to give. It seems counterintuitive when you are struggling to keep your head above water. However, in giving and blessing someone else, you are blessing yourself too. God loves a cheerful giver.

4. Spend more time in the Word. This will help keep you grounded and not going in another direction due to confusion or desperation.

The truest act of faith, which is made possible by God's gift of grace to us, is complete trust in the Lord through every circumstance, even when we do not understand why something is happening or not happening.

Let’s pray:

Dear Lord, Please help me grow in my faith. Help me to lean on You in good times and bad. Help me not to be quick to anger and instead, have a godly mindset. Speak to my heart as I read Your Word and highlight verses of encouragement. Help me to trust You in every situation and in every circumstance. In Your name Jesus, I pray. Amen.

Carrie  Lowrance is a writer and author. She has been published on Huffington Post, The Penny Hoarder, and ParentMap. She is also the author of two children’s books, Don’t Eat Your Boogers (You’ll Turn Green) and Brock’s Bad Temper (And The Time Machine). You can find out more about her on her website, www.carrielowrance.com

Photo credit: ©Thinkstock/B-C-Designs

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Christian Faith: Ancient Religion Essay

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Christianity is one of the many religions that exist in the world today. In addition, it is among ancient religions that were developed by patriarchs. It is largely based on the teachings and life of Jesus Christ. The events and teachings of Christ are depicted in the New Testament. As the world’s largest religion, Christianity has, and continues to influence the lives of many people around the world. The Christian faith has several beliefs and doctrines that are meant to influence people into living authentic lives. For example, ity teaches that Jesus is the son of God, he is the way to salvation, and he was sent by God (the Father) to save the world from sin. In addition, it has several precepts that form its foundation as both a religion and way of life. Examples of core Christian teachings include forgiveness, peace, love, salvation, resurrection, belief in Jesus Christ, the second coming of Christ, and worship.

Things that appeal to me about the Christian faith include the teachings on love, sacrifice, hope, salvation, ad peace. All the teachings of Christianity are based on one major precept: love. In all his teachings, Jesus maintained the importance of loving both God and fellow humans. Love is a force that is capable of transforming people, communities, nations, and the world. Christians are always reminded that love is the greatest responsibility that God gave man when he created Adam and Eve and put them in the Garden of Eden. Jesus taught that love was the greatest commandment that God gave humans.

Through loving God, believers prepare themselves to love other humans despite their religious beliefs. Another precept is sacrifice. According to the Christian faith, God sacrificed Jesus for the sake of humanity. This was an overt expression of love. On the other hand, Christ sacrificed his life by suffering on the cross in order to save humanity. This teaching is very important because humans are required to make sacrifices in their everyday lives for the sake of other people.

On the other hand, Christianity gives hope to its followers by teaching that there will be an afterlife. This gives hope to followers because they live knowing that their good deeds will be rewarded in another life. Hope is a very important aspect of human life because it strengthens, motivates, and energizes people to do good deeds. In addition, the teaching on salvation gives life a purpose. Christians live their lives with the knowledge that the afterlife will give more happiness and fulfillment.

Finally, the Christian faith advocates for peace and coexistence among people. Jesus taught that it was important to love one’s enemies and avoid retaliation. In addition, he taught about the importance of forgiveness. Forgiveness is a core Christian teaching and belief that is a sure way to peace. With war and turmoil prevailing in today’s world, the teaching would go a long way in promoting peaceful coexistence in the world. Jesus taught that peacemakers are blessed and worthy in the presence of God.

Christianity lauds the importance of peace and forgiveness as requisites for an authentic life. Jesus proclaimed that he had given peace to his disciples after his resurrection. Christianity’s teaching on peace is based on the work that the Holy Spirit does through believers who transform the world. Christians have worked hard to bring peace in the world through promoting their teachings.

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IvyPanda. (2020, May 13). Christian Faith: Ancient Religion. https://ivypanda.com/essays/christian-faith/

"Christian Faith: Ancient Religion." IvyPanda , 13 May 2020, ivypanda.com/essays/christian-faith/.

IvyPanda . (2020) 'Christian Faith: Ancient Religion'. 13 May.

IvyPanda . 2020. "Christian Faith: Ancient Religion." May 13, 2020. https://ivypanda.com/essays/christian-faith/.

1. IvyPanda . "Christian Faith: Ancient Religion." May 13, 2020. https://ivypanda.com/essays/christian-faith/.

Bibliography

IvyPanda . "Christian Faith: Ancient Religion." May 13, 2020. https://ivypanda.com/essays/christian-faith/.

100-Word Faith Stories: (Very) short essays about unexpectedly experiencing God in the world today

In new life—whether in the priesthood or bringing a child into the world—we can experience God in new ways. Faith comes from surprising places. We asked readers to share stories of surprising moments of faith in no more than 100 words. In these (very) short essays, they describe their faith journeys found through these experiences with life. They show how faith can be strengthened in these small yet meaningful ways. 

I am currently pregnant, but my husband and I know there are several problems with this pregnancy. We don’t know what the end will look like, but there is a chance our third baby will not survive. In the midst of this, I feel God tapping me on the shoulder through prayer, Scripture or those around me trying to say: “No, you don’t know the outcome yet, but I’m with you through it all. I haven’t abandoned you. Trust me. I’m here, I’ve got you, and I love you. Elizabeth Hokamp  Sterling, Kans.

We’ve lost our intimacy with the life and death of things we eat. Humans can pretend their meat wasn’t a living being before it arrived at the market elegantly wrapped. I have never said grace so earnestly as I did after hunting, cooking and eating a woodcock. As the instrument of my dinner’s demise, I felt sad and grateful for its life and that it died on my behalf. Giving thanks to God for his creature, I thought of how serious a decision it is to eat meat, to take a life, when other options are available. God provides.  Anthony Giattino Yonkers, N.Y.

May 17, 1975. I lay prostrate on the cold marble floor of the cathedral in Trenton, N.J., preparing to be ordained a Catholic priest. I listened to the Litany of the Saints being sung. When the music concluded, I began to right myself from the floor. My hands touched the marble where my body had been, and it was warm. This was what servant priesthood would be for me; to draw from the cold world, and absorb in my body all that is cold, and make it warm with the love of God within. My soul smiled with joy. Msgr. Charlie Cicerale Willingboro, N.J.

The day arrives. The manufacturing business that sustained the family over generations succumbs, a victim of change. Virtually nothing is left. He worries. What will he do now, in middle age? How will he provide for his family? 

On his weary way home, he feels conflicted. To visit a cheery, well-lit pub or a quiet church? Both are on his path. Inexplicably, he chooses to trudge into the church, slipping into the back pew. It is deserted and peaceful; the light of the tabernacle comforts. “Fear not; I am with you always.”

Comforted, he walks out of the church. Faith strengthens. Tom Thomas Bengaluru, India

It’s his smile, a toothy grin that, spread wide, creates five deep dimples across his face. It brings God close every time I see it. During the pandemic, his smile was lost in the confusion of a deaf child unable to read lips concealed behind masks. But he refused to disappear. Educators taught him creative ways of connecting, like using big buttons with their smiling faces on it, and being more intentional with their eye contact. He and his teachers navigated the barriers until the barriers finally came down. It is his smile that, for me, is faith made real. Gretchen Crowder Dallas, Tex.

Related: 100-Word Faith Stories in our November 2022 Issue

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Essays on Faith

Faq about faith.

Essay on Faith

Introduction

A tightrope walker suspended high above a bustling city skyline takes each step with unwavering confidence. What keeps them balanced, you might wonder? It’s not just the taught wire beneath their feet but something far more intangible yet equally powerful: faith.

Faith, an intangible yet potent force, permeates every facet of human existence, shaping beliefs, actions, and perceptions. Whether rooted in religion, personal conviction, or trust in the unknown, faith is a cornerstone of our lives. It transcends boundaries of culture, creed, and time, offering solace in moments of uncertainty and anchoring us amidst life’s tumultuous seas. Yet, its essence eludes definitive explanation, encompassing a spectrum of meanings and interpretations. In this essay, we embark on a journey to unravel the complexities of faith, exploring its myriad manifestations and profound implications. From the sanctuary of sacred rituals to the corridors of everyday existence, faith weaves a tapestry of hope , resilience, and interconnectedness, inviting us to ponder the mysteries of existence and embrace the boundless potential of the human spirit.

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Understanding Faith

Faith is a multifaceted concept that encompasses various dimensions of human experience. It extends beyond religious belief systems to encompass trust, confidence, and conviction in something greater than oneself. To comprehend faithfully, one must explore its diverse interpretations and implications:

• Religious Faith : At its core, faith is often synonymous with religious belief. Across different faith traditions, believers trust a higher power, whether God, gods, or spiritual principles. Religious faith is a guiding force, providing moral frameworks, rituals, and narratives that shape individuals’ identities and worldviews. It offers solace in adversity and fosters community and belonging among adherents.
• Personal Faith : Faith extends beyond organized religion to encompass individual convictions and values. It reflects one’s trust in oneself, others, or the universe at large. It can manifest as confidence in one’s abilities, trust in humanity’s goodness, or belief in the cosmos’ inherent order. Personal faith empowers individuals to navigate life’s uncertainties with resilience and courage, guiding their choices and actions.
• Faith in Relationships : Faith is crucial in interpersonal relationships as the foundation of trust and commitment. Whether in friendships, romantic partnerships, or familial bonds, faith entails believing in the reliability and goodwill of others. It also involves vulnerability and risk, as individuals invest their trust and emotions in others, believing their bonds will endure challenges and hardships.
• Faith in the Unknown : Beyond tangible realities, faith encompasses belief in the unseen and the unknowable. It invites individuals to embrace ambiguity and uncertainty, acknowledging that empirical evidence alone cannot grasp all truths. Faith in the unknown encourages exploration, curiosity, and openness to new possibilities, fostering personal growth and intellectual humility.
• Cultural and Philosophical Perspectives : Different cultures and philosophical traditions offer unique insights into the nature of faith. From the existentialist notion of faith in oneself to the Taoist concept of trusting the natural flow of life , diverse perspectives enrich our understanding of faith’s complexities. Cultural expressions of faith, such as art, literature, and rituals, provide windows into the human soul’s yearning for transcendence and meaning.

Historical Perspectives on Faith

To comprehend the depth and complexity of faith, it is essential to trace its roots through the annals of history, where it emerges as a fundamental force shaping human civilization.

• Ancient Civilizations: From Mesopotamia to Egypt, people deeply intertwined faith with the natural world and the cycles of life and death in the cradle of civilization. Ancient cultures venerated gods and goddesses, believing in their power to influence the forces of nature and human affairs. Rituals, sacrifices, and sacred texts emerged as expressions of devotion and attempts to understand the divine.
• Classical Antiquity: The quest for understanding and moral virtue replaced polytheistic worship as the central theme of the intellectual traditions of ancient Greece and Rome, providing multiple viewpoints on faith. Philosophers such as Socrates, Plato, and Aristotle contemplated the nature of the divine and explored concepts of transcendence, immortality, and the meaning of life. Skepticism and rational inquiry challenged traditional religious beliefs, paving the way for new ways of understanding faith.
• Abrahamic Religions: The emergence of Judaism, Christianity, and Islam marked a pivotal moment in the history of faith. Rooted in the monotheistic tradition of ancient Israel, Judaism laid the foundation for the Abrahamic faiths, emphasizing covenantal relationships between God and humanity . Christianity, born out of the teachings of Jesus Christ, introduced the concept of divine love, redemption, and salvation. Islam, founded by the Prophet Muhammad, offered a comprehensive worldview, uniting spiritual beliefs with legal and social principles.
• Medieval and Renaissance Periods: Faith was central in shaping European society during the Middle Ages and the Renaissance. The dominance of the Catholic Church provided a framework for religious life, with rituals, sacraments, and hierarchical structures governing spiritual practice. The rise of scholasticism and mysticism reflected diverse approaches to faith, from the rigorous logic of theologians like Thomas Aquinas to the ecstatic visions of mystics like Hildegard of Bingen.
• Enlightenment and Modernity: The Enlightenment ushered in an era of intellectual upheaval, challenging traditional religious beliefs and institutions. Philosophers such as Voltaire, Rousseau, and Kant championed reason, individualism, and human autonomy. They also questioned religion’s authority and advocated for secularism and religious tolerance. Despite these challenges, faith persisted, adapting to new cultural, scientific, and political realities and shaping movements of social reform, spiritual revival, and global missionary outreach.

The Role of Faith in Religion

Faith occupies a central position in religion, serving as the cornerstone of belief systems and shaping the spiritual lives of adherents. Its role is multifaceted, encompassing various dimensions that are fundamental to religious practice and experience:

• Foundation of Belief : Faith establishes the foundation for religious beliefs. Followers of religious traditions trust and confide in the existence of divine beings, sacred texts, and spiritual truths. Through faith, believers accept and affirm their religion’s teachings and doctrines, even without empirical evidence.
• Source of Meaning and Purpose : Faith imbues religious life with meaning and purpose, answering existential questions about the nature of existence, human suffering, and the afterlife. It provides a framework for individuals to interpret their experiences and find significance in the broader context of divine providence and cosmic order.
• Guiding Moral Principles : Religious faith informs ethical and moral principles, guiding adherents’ behavior and shaping their moral decision-making. Believers draw upon their faith traditions’ teachings to discern right from wrong, cultivate virtues, and uphold ethical standards that reflect their devotion to divine commandments and principles of justice.
• Expression of Devotion and Worship : Faith inspires devotion and worship as believers express their reverence and commitment to their religious beliefs through rituals, prayers, and practices. These faith expressions deepen individuals’ spiritual connections with the divine and foster a sense of awe, gratitude, and humility.
• Community and Communal Identity : Faith fosters community cohesion and solidarity among believers as they come together to worship, celebrate religious festivals, and participate in communal rituals. Religious communities provide support networks, social structures, and avenues for collective worship and service, reinforcing individuals’ sense of belonging and shared identity.
• Means of Salvation and Redemption : Many religious traditions believe faith plays an instrumental role in attaining salvation, liberation, or enlightenment. Through faith in divine grace, mercy, or enlightenment, believers seek spiritual liberation from suffering, sin, and ignorance, striving to cultivate virtues and live by divine will.
• Source of Comfort and Hope : Faith provides solace and consolation in times of adversity, grief, and uncertainty. Believers draw strength from their faith, finding comfort in believing that divine providence offers guidance, protection, and eventual redemption. Faith instills hope for a better future in this life and the hereafter.

Faith in Everyday Life

Faith permeates every aspect of human existence, extending beyond religious contexts to influence personal relationships, decision-making, and resilience in facing challenges. Through real-life examples, we can explore how faith manifests in various facets of everyday life:

1. Faith in Self

• Pursuing Dreams : Consider an aspiring entrepreneur who embarks on a risky business venture fueled by faith in their abilities and vision. Despite uncertainties and setbacks, they persist with unwavering confidence, trusting their capacity to overcome obstacles and succeed.
• Overcoming Adversity : Imagine an individual facing a debilitating illness who maintains faith in their ability to heal and regain health. Through perseverance and a positive mindset, they navigate treatment challenges with resilience and hope, believing in their inner strength to overcome adversity.

2. Faith in Others

• Building Relationships : Imagine a newlywed couple embarking on a lifelong journey together, guided by faith in their love and commitment. Despite inevitable disagreements and challenges, they cultivate trust and mutual support, strengthening their bond through shared experiences and unwavering faith in their partnership.
• Parental Trust : Consider a parent entrusting their child with responsibilities, demonstrating faith in their abilities to make sound decisions and learn from mistakes. Through guidance and encouragement, the parent fosters the child’s self-confidence and independence, nurturing a relationship grounded in mutual trust and respect.

3. Faith in Community

• Volunteerism and Service : Reflect on individuals who dedicate their time and resources to serving their communities, driven by faith in the collective power of compassion and solidarity. Whether volunteering at a homeless shelter or participating in community outreach programs, they embody faith in humanity’s capacity for kindness and social change.
• Support Networks : Think of support groups or faith-based communities that provide solace and strength to individuals facing life’s challenges. Through shared experiences and mutual encouragement, members draw on their collective faith to navigate hardships, find healing, and foster a sense of belonging and connection.

4. Faith in the Future

• Educational Pursuits : Consider students who persevere through academic challenges, driven by faith in their potential to achieve their educational goals. With determination and resilience, they overcome setbacks, believing in the promise of a brighter future through learning and personal growth.
• Environmental Activism : Reflect on individuals and organizations advocating for environmental sustainability and conservation. Their optimism about humanity’s capacity to save the world for coming generations inspires them. Through activism and collective action, they strive to create a more sustainable and equitable world grounded in faith in the power of collective efforts to effect positive change.

Challenges to Faith

Despite its significance and resilience, faith is not immune to challenges. Human experiences, doubts, and external factors often test the strength and endurance of one’s faith. Here, we explore several common challenges to faith from the perspective of human struggles and uncertainties:

1. Doubt and Skepticism

• Internal Conflict : Individuals may grapple with doubts about their beliefs, questioning the validity of religious teachings or the existence of a higher power. These internal conflicts can arise from intellectual inquiry, personal experiences, or exposure to contradictory perspectives.
• External Influences : Skepticism fueled by societal norms, scientific advancements, or philosophical debates can also challenge faith. Cultural shifts towards secularism or materialism may undermine religious convictions, leading individuals to question the relevance or validity of their faith.

2. Suffering and Adversity

• Existential Angst : Confronted with personal suffering or witnessing the pain and injustice in the world, individuals may struggle to reconcile their faith with the existence of evil and suffering. The age-old question of why a benevolent deity allows suffering can shake the foundations of religious belief and lead to profound existential crises.
• Loss and Grief : Experiences of loss, such as the death of a loved one or personal tragedy, can challenge faith by eliciting feelings of anger, abandonment, or disillusionment. Despite prayers or religious rituals, the absence of divine intervention in moments of profound grief may strain one’s faith in the benevolence or existence of a higher power.

3. Morality and Ethics

• Moral Dilemmas : Conflicts between religious teachings and personal ethics may arise, challenging individuals to reconcile their faith with contemporary ethical issues. Debates over topics such as LGBTQ+ rights, reproductive rights, or social justice can create tensions between religious doctrine and evolving societal norms, testing the integrity of one’s faith.
• Religious Hypocrisy : Instances of hypocrisy or misconduct within religious institutions or leadership may undermine trust in organized religion, causing disillusionment and skepticism among believers. Scandals involving abuse, corruption, or intolerance can erode faith in religious authority and the integrity of institutionalized faith.

4. Intellectual and Philosophical Inquiries

• Cognitive Dissonance : Encounters with philosophical conundrums or inconsistencies within religious texts may provoke cognitive dissonance, causing individuals to question the coherence or rationality of their faith. Paradoxes such as the problem of evil, predestination versus free will, or the compatibility of faith and reason can challenge deeply held beliefs.
• Interfaith Dialogue : Engaging with diverse religious perspectives or encountering atheistic philosophies may expose individuals to alternative worldviews, prompting critical reflection on their faith traditions. Dialogue with skeptics, agnostics, or adherents of other religions can foster intellectual humility and a deeper understanding of one’s own beliefs, but it may also raise challenging questions that unsettle faith convictions.

5. Spiritual Dryness and Disconnection

• Spiritual Crisis : Periods of spiritual dryness or disillusionment, commonly called a “night of the soul,” can test one’s faith by eliciting feelings of spiritual emptiness, alienation, or divine absence. Even with fervent prayers or religious practices, individuals may experience a sense of disconnection from their faith or difficulty finding meaning and purpose on their spiritual journey.
• Lack of Religious Community : Isolation or alienation from religious communities due to geographical mobility, cultural assimilation, or disagreements with fellow believers can weaken one’s sense of belonging and support network and challenge one’s faith resilience.

Benefits of Faith

Faith, whether in a religious context or as a broader belief system, offers individuals a multitude of strengths and benefits that contribute to their well-being, resilience, and sense of purpose. Here are several key strengths and benefits of faith:

1. Psychological Resilience

• Coping Mechanism : Faith is a powerful coping mechanism during adversity, providing individuals with comfort, hope, and inner strength to navigate challenges.
• Emotional Support : Belief in a higher power or divine providence offers emotional support, reducing anxiety, depression, and loneliness and promoting overall psychological well-being.
• Sense of Meaning and Purpose : Faith provides individuals meaning and purpose, helping them find significance in their experiences and fostering greater fulfillment and contentment.

2. Social Support and Community

• Sense of Belonging : Reducing isolation, fostering social cohesion, and engaging in religious or spiritual communities cultivate a sense of belonging and connection to those who share similar views and ideals.
• Mutual Support : Faith communities offer mutual support and solidarity during times of need, providing practical assistance, emotional encouragement, and spiritual guidance to members facing challenges.
• Opportunities for Service : Engagement in acts of service and volunteerism within faith communities strengthens social bonds and promotes altruism, compassion, and empathy toward others.

3. Health and Well-being

• Stress Reduction : Belief in a higher power or divine plan can reduce stress levels by promoting acceptance, surrender, and trust in the unfolding of life events beyond one’s control.
• Positive Health Outcomes : Studies have shown that people with strong religious or spiritual beliefs frequently have superior physical health outcomes, such as a lower risk of cardiovascular disease, an enhanced immune system, and a quicker recovery after illness or surgery.
• Lifestyle Practices : Many faith traditions encourage healthy practices, such as regular exercise, dietary guidelines, and stress-reduction techniques, contributing to overall health and longevity.

4. Ethical and Moral Guidance

• Guiding Principles : Faith provides individuals with ethical and moral guidelines for behavior, promoting virtues such as compassion, forgiveness, integrity, and humility.
• Sense of Accountability : Belief in divine judgment or karma fosters a sense of accountability for one’s actions, encouraging individuals to act with integrity and consider the ethical implications of their decisions.
• Contributions to Society : Faith-inspired values and principles often motivate individuals and communities to engage in social justice initiatives, humanitarian efforts, and advocacy for marginalized populations, promoting greater equity and compassion in society.

5. Hope and Optimism

• Positive Outlook : Faith instills hope and optimism for the future, encouraging individuals to envision possibilities for growth, transformation, and redemption, even in the face of adversity.
• Resilience in Uncertainty : Belief in divine providence or a higher purpose cultivates resilience in uncertainty, enabling individuals to maintain optimism and perseverance amidst life’s challenges.
• Source of Inspiration : The stories, teachings, and symbols of faith traditions inspire individuals to overcome obstacles, pursue noble aspirations, and strive for a better world, fueling a collective sense of hope and determination.

The Power of Faith

Here are two real case studies that illustrate the transformative power of faith:

Viktor Frankl’s Search for Meaning

• During World War II, Austrian psychiatrist and Holocaust survivor Viktor Frankl went through unspeakable torture in Nazi detention camps. Despite his horrors, Frankl discovered a profound sense of purpose and resilience through his faith.
• While imprisoned, Frankl observed that those who maintained a sense of meaning and purpose were more likely to survive. Drawing from his experiences, he developed logotherapy, a psychotherapeutic approach centered on finding meaning in life.
• After the war, Frankl’s faith in the human capacity for transcendence and his belief in a higher purpose led him to write “Man’s Search for Meaning,” a seminal work that continues to inspire millions worldwide.
• Through his enduring faith, Frankl not only survived the atrocities of the Holocaust but also found a way to transform his suffering into a source of wisdom and hope for generations to come.

Mother Teresa’s Compassionate Mission

• Mother Teresa, whose birth name was Agnes Gonxha Bojaxhiu in Albania, devoted her life to helping the impoverished in Calcutta, India. Motivated by her deep faith and a calling from God, she founded the Missionaries of Charity in 1950.
• Despite facing numerous challenges and obstacles, including criticism and skepticism from some quarters, Mother Teresa remained steadfast in her commitment to love and serve the marginalized and destitute.
• Through her unwavering faith in God’s love and her belief in every human being’s inherent dignity, Mother Teresa touched countless lives, providing care, comfort, and hope to society’s most vulnerable members.
• Her selfless devotion to serving others earned her worldwide acclaim, including the Nobel Peace Prize in 1979. Mother Teresa’s legacy inspires people of all faiths to embrace compassion and altruism as guiding principles.

Critiques and Controversies

Despite its profound influence on individuals and societies, faith is not immune to criticism and controversy. Various critiques and controversies surround the concept of faith, reflecting diverse perspectives and conflicting interpretations. Here are some key critiques and controversies related to faith:

• Close-mindedness and Dogmatism : Critics argue that faith can foster close-mindedness and dogmatism, inhibiting critical thinking and openness to alternative perspectives. In some cases, rigid adherence to religious beliefs may lead to intolerance, discrimination, or rejection of scientific evidence that contradicts religious doctrine.
• Religious Extremism and Conflict : Faith-based extremism, characterized by radical interpretations of religious teachings and ideologies, has fueled violent conflicts, terrorism, and religious persecution throughout history. Critics contend that religious extremism poses a threat to global peace and stability, perpetuating cycles of violence and division.
• Ethical Ambiguity and Moral Relativism : Critics question the ethical foundations of faith-based morality, arguing that religious doctrines may promote moral absolutism or endorse practices that conflict with contemporary moral values. Moral relativism and ethical uncertainty exist inside and within religious communities due to the vast range of religious texts and teachings.
• Suppression of Dissent and Free Inquiry : Some critics argue that faith-based institutions and authorities have historically suppressed dissenting voices, persecuted heretics, and stifled free inquiry and scientific progress. Religious orthodoxy may discourage questioning or skepticism, hindering intellectual freedom and the pursuit of truth.
• Conflict between Faith and Secular Values : Tensions often arise between faith-based beliefs and secular principles, particularly in education, public policy, and human rights . Controversies surrounding issues such as evolution, reproductive rights, LGBTQ+ rights, and religious freedom highlight the complex interplay between religious convictions and secular values.
• Scandals and Abuse within Religious Institutions : Instances of misconduct, abuse, and corruption within religious institutions have prompted public outcry and eroded trust in religious leadership. Scandals involving clergy abuse, financial impropriety, and institutional cover-ups have raised questions about the moral integrity and accountability of religious organizations.
• Cognitive Biases and Psychological Vulnerabilities : Critics argue that faith can exploit cognitive biases and psychological vulnerabilities, such as the human tendency to seek patterns, meaning, and comfort in uncertain or distressing situations. Charlatans and religious leaders may manipulate followers’ emotions and beliefs for personal gain or control.

If you remain unconvinced about the power of faith, let me share my personal story, which may illuminate the matter.

My Journey towards Faith

Growing up in a small mountain town, faith was central to my upbringing. But it wasn’t until facing my trials that its true power became evident. As a teenager, a chronic illness changed everything. Questions swirled: Why me? Where was the divine intervention?

In my darkest moments, prayer became my solace. Despite no miraculous healing, faith gave me peace beyond my pain. It became my anchor, providing strength to face each day with courage and hope. Through my struggles, I found purpose in sharing my story and offering hope to others. Faith taught me resilience—not to escape suffering but to endure and overcome it.

Today, I’m grateful for faith’s lessons. It’s not always easy, but belief can transform lives, heal wounds, and inspire hope in the darkest times. In the end, faith has been my guiding light, leading me through darkness to healing and redemption.

The faith journey is as diverse as the individuals who embark upon it. From the depths of personal struggles to the heights of spiritual awakening, faith is a guiding light that illuminates our path through life’s trials and triumphs. Through stories like mine and countless others, we witness the transformative power of faith to provide strength, resilience, and hope in the face of adversity. It is a force that transcends cultural, creed, and circumstance barriers, uniting humanity in a shared quest for meaning and connection. As we navigate the complexities of existence, may we hold fast to the belief that faith is not merely an escape from suffering but a source of inner fortitude and renewal. In embracing faith, we discover the courage to confront life’s challenges with unwavering resolve, knowing that even in the darkest times, the light of faith shines brightest.

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Questions about faith have inspired centuries of philosophical and theological reflection, particularly, though by no means exclusively, as faith is understood within the Christian branch of the Abrahamic religions. What is faith? What makes faith reasonable or unreasonable, valuable or disvaluable, morally permissible or impermissible, virtuous or vicious? How does faith relate to psychological states such as belief, desire, trust, and hope? How does faith relate to action? To what extent is faith under our voluntary control? Because answers to these further questions depend on what faith is, as well as on assumptions about relevant evaluative norms and the philosophical psychology and theory of action applicable to faith, this entry focusses on the nature of faith, while also touching upon implications of various models of faith for assessments of its reasonableness and value.

‘Faith’ is a broad term, appearing in locutions that point to a range of different phenomena. We speak of ‘having faith that you will succeed, despite setbacks,’ ‘having faith in democracy,’ ‘putting faith in God,’ ‘believing that God exists by faith,’ ‘being a person of faith,’ ‘professing and keeping the faith (or losing it),’ ‘keeping (or failing to keep) faith with someone’, and so on. At its most general ‘faith’ means much the same as ‘trust’. Uses of ‘faith’ and ‘faithfulness’ closely parallel ‘trust’ and ‘trustworthiness’ and these are often used interchangeably. Yet one of the striking and intriguing facts about theorizing in this area (the study of faith, faithfulness, and related phenomena), is that people have offered radically different accounts of what faith is—to such an extent that there remains disagreement even about the basic ontological category to which faith belongs. Is it a psychological state and, if so, is it cognitive, affective/evaluative, or perhaps some combination of both? Is it an act or disposition to act—or is there at least some sort of connection to action essential to faith and, if so, to what sorts of acts?

This entry will focus on religious faith as paradigmatic—or, rather, it will focus on the kind of faith exemplified in theistic faith (i.e., faith in God, faith that God exists, and commitment to a theistic interpretation of reality), while leaving open whether faith of that same general kind also belongs to other, non-theistic, religious contexts, or to contexts not usually thought of as religious at all. The question of faith outside of a theistic context, such as whether it is apt to speak of the faith of a humanist, or even an atheist, using the same general sense of ‘faith’ as applies to the theist case, is taken up in the final Section (11).

Philosophical reflection on theistic religious faith has produced markedly different accounts or models of its nature. This entry organizes discussion of accounts or models of faith around key components that feature in such accounts—with varying emphases, and with varying views about how these components relate to one another. These components are the cognitive , the affective , the evaluative , and the practical (volitional, actional and behavioural). Models of faith may also be usefully categorized according to further principles, including

• how the model relates faith as a state to the actional components associated with faith;
• whether the model takes the object of faith to be exclusively propositional (e.g., faith that such and such) or not (e.g., faith in persons or ideals);
• the type of epistemology with which the model is associated—whether it is broadly ‘internalist’ or ‘externalist’, ‘evidentialist’ or ‘fideist’;
• whether the model is necessarily restricted to theistic religious faith, or may extend beyond it.

The entry proceeds dialectically, with later sections presupposing the earlier discussion. The section headings are as follows:

1. Models of faith and their key components

2. the affective component of faith, 3. faith as knowledge, 4. faith and reason: the epistemology of faith, 5. faith as belief, 6. faith as an act of trust, 7. faith as doxastic venture, 8. venturing faith, without belief, 9. faith and hope, 10. faith as a virtue, 11. faith beyond (orthodox) theism, other internet resources, related entries.

While philosophical reflection on faith of the kind exemplified in religious contexts might ideally hope to yield an agreed definition in terms of necessary and sufficient conditions that articulate the nature of faith, the present discussion proceeds by identifying key components that recur in different accounts of religious faith. It also aims to identify a focal range of issues on which different stances are taken by different accounts. There is a plurality of existing philosophical understandings or models of faith of the religious kind. This discussion therefore aims to set out dialectically an organisation of this plurality, while also giving indications of the reasons there may be for preferring particular models over others. Since ‘religion’ itself may well be a ‘family resemblance’ universal, essentialism about faith of the religious kind might be misplaced. Nevertheless, the concept of faith as found in the Abrahamic, theist, religious traditions is widely regarded as unified enough for an inquiry into its nature to make sense, even if a successful real definition is too much to expect (this kind of faith might conceivably be a conceptual primitive, for example).

Note that some philosophers approach the target of religious faith by first classifying and analysing ordinary language uses of the term ‘faith’ and locutions in which that term occurs. See, for recent examples, Audi 2011 (Chapter 3, Section I), who identifies seven different kinds of faith, and Howard-Snyder (2013b), who attempts a general analysis of ‘propositional’ faith—i.e., faith that p is true, where p is a relevant proposition. The present discussion, however, deals directly with the target notion of the kind of faith exemplified in religious faith , assuming the background of a working grasp of the notion as deployed in religious forms of life, and specifically in those belonging to the theist traditions. 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).

The notion of religious faith as the possession of a whole people is familiar, and arguably theologically primary in the theist traditions. 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’. An initial broad distinction is between thinking of faith just as a person’s state when that person ‘has faith’, and thinking of it as also involving a person’s act, action or activity . Faith may be a state one is in, or comes to be in; it may also essentially involve something one does. An adequate account of faith, perhaps, needs to encompass both. In the Christian context, faith is understood both as a gift of God and also as requiring a human response of assent and trust, so that their faith is something with respect to which people are both receptive and active.

There is, however, some tension in understanding faith both as a gift to be received and as essentially involving a venture to be willed and enacted. A philosophical account of faith may be expected to illuminate this apparent paradox. One principle for classifying models of faith is according to the extent to which they recognise an active component in faith itself, and the way they identify that active component and its relation to faith’s other components. It is helpful to consider the components of faith (variously recognised and emphasised in different models of faith) as falling into three broad categories: the affective , the cognitive and the practical . There are also evaluative components in faith—these may appear as implicated in the affective and/or the cognitive components, according to one’s preferred meta-theory of value.

One component of faith is a certain kind of affective psychological state—namely, having a feeling of assurance or trust. Some philosophers hold that faith is to be identified simply with such a state: see, for example, Clegg (1979, 229) who suggests that this may have been Wittgenstein’s understanding. Faith in this sense—as one’s overall ‘default’ affective attitude on life—provides a valuable foundation for flourishing: its loss is recognised as the psychic calamity of ‘losing one’s faith’. But if foundational existential assurance is to feature in a model of faith of the kind exemplified by theists, more needs to be added about the kind of assurance involved. The assurance of theistic faith is essentially a kind of confidence: it is essentially faith in God. In general, faith of the kind exemplified by theistic faith must have some intentional object . It may thus be argued that an adequate model of this kind of faith cannot reduce to something purely affective: some broadly cognitive component is also required. (For an account that takes faith to be fundamentally affective, while allowing that it might also involve cognitive aspects, see Kvanvig 2013.)

What kind of cognitive component belongs to faith, then? One possibility is that it is a kind of knowledge , but there is then a question about the kind of knowledge that it is: e.g., is it knowledge ‘by acquaintance’, or ‘propositional’ knowledge ‘by description’, or both? One type of model of faith as knowledge identifies faith as propositional knowledge of specific truths, revealed by God. A model of this type has received prominent recent defence in the work of Alvin Plantinga, who proposes an account which he regards as following in the tradition of the reformers, principally John Calvin (see Plantinga 2000, 168–86). Calvin defines faith thus: ‘a firm and certain knowledge of God’s benevolence towards us, founded upon the truth of the freely given promise in Christ, both revealed to our minds and sealed upon our hearts through the Holy Spirit’ (John Calvin, Institutes III, ii, 7, 551, quoted by Plantinga (2000, 244)).

Appeal to a special cognitive faculty

‘Reformed’ epistemologists have appealed to an externalist epistemology in order to maintain that theistic belief may be justified even though its truth is no more than basically evident to the believer—that is, its truth is not rationally inferable from other, more basic, beliefs, but is found to be immediately evident in the believer’s experience (see Plantinga and Wolterstorff 1983, Alston 1991, Plantinga 2000). On Plantinga’s version, (basic) theistic beliefs count as knowledge because they are produced by the operation of a special cognitive faculty whose functional design fits it for the purpose of generating true beliefs about God. Plantinga calls this the sensus divinitatis , using a term of Calvin’s. (For discussion of the extent to which Plantinga’s use of this term conforms to Calvin’s own usage see Jeffreys 1997 and Helm 1998.) This quasi-perceptual faculty meets functional criteria as a mechanism that, when functioning in the right conditions, confers ‘warrant’ (where warrant is whatever must be added to true belief to yield knowledge) and, granted theism’s truth, it probably yields ‘basic’ knowledge because God designs it just for that purpose. In defence of specifically Christian belief, Plantinga argues that the same warrant-conferring status belongs to the operation of the Holy Spirit in making the great truths of the Gospel directly known to the believer.

The welcome certainty of faith

This appeal to a God-given ‘higher’ cognitive faculty is found (in the early 12th Century) in al-Ghazâlî’s Deliverance from Error , where it provides the key to the ‘Sufi’ resolution of his religious crisis and his sceptical doubts about the deliverances of sense perception and unassisted human reason. Faith is thus understood as a kind of basic knowledge attended by a certainty that excludes doubt. But faith will not be exclusively cognitive, if, as in Calvin’s definition, faith-knowledge is not only ‘revealed to our minds’ but also ‘sealed upon our hearts’. For, on this model, faith will also have an affective/evaluative component that includes a welcoming of the knowledge received.

Practical aspects of faith on this model

This model of faith as a kind of knowledge, certain and welcome, exhibits faith as essentially something to be received, something delivered by the proper functioning of a special cognitive faculty. Nevertheless, the model may admit a practical component, since an active response is required for reception of the divine gift. Such a practical component is implied by the real possibility that faith may be resisted: indeed, Christians may hold that in our sinful state we will inevitably offer a resistance to faith that may be overcome only by God’s grace. It is, however, a further step for persons of faith to put their revealed knowledge into practice by trusting their lives to God and seeking to obey his will. 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. Persons of faith thus act ‘in’, ‘through’ or ‘by’ faith: but, on this model, their faith itself is the welcomed revealed knowledge on which they act.

Models of faith as knowledge may be thought lacking because they admit no actional component in faith itself. Faith seems essentially to involve some kind of active venture in commitment and trust, even if talk of a ‘leap of faith’ may not be wholly apt. Many have held that faith ventures beyond what is ordinarily known or justifiably held true, in the sense that faith involves accepting what cannot be established as true through the proper exercise of our naturally endowed human cognitive faculties. As Kant famously reports, in the Preface to the Second Edition of his Critique of Pure Reason : ‘I have … found it necessary to deny knowledge , in order to make room for faith ’ (Kant 1787 [1933, 29]). Theist philosophers do, however, typically defend the claim that faith is not ‘contrary to reason’. On models of faith that take a cognitive component as central, and construe faith’s object as propositional, reasonable faith therefore seems subject to a general evidentialist principle—‘a wise man ... proportions his belief to the evidence’, as Hume puts it (Hume 1748 [2007], “Of Miracles”, 80). And W. K. Clifford elevates evidentialism to the status of an absolute moral requirement, affirming that ‘it is wrong always, everywhere, and for anyone to believe anything upon insufficient evidence’ (Clifford 1877 [1999, 77]. Faith’s venturesomeness may thus seem in tension with its reasonableness, and models of faith differ in the way they negotiate this tension in response to evidentialist challenges. Another way to classify models of faith, then, is in terms of their associated epistemology—and, in particular, whether and according to what norms of ‘evidential support’, they accept that faith’s cognitive component needs to meet a requirement to be grounded on available evidence.

The Reformed epistemologist model of faith as ‘basic’ knowledge (outlined in Section 3) generates an epistemology under which, although ordinary cognitive faculties and sources of evidence do not yield firm and certain inferred knowledge of theistic truths, there is (if Christian theism is true) a ‘higher’ cognitive faculty that neatly makes up the deficit. This model seems thus to secure the rationality of faith: if faith consists in beliefs that have the status of knowledge, faith can hardly fail to be rational. And, once the deliverances of the special cognitive faculty are included amongst the believer’s basic experiential evidence, an evidential requirement on reasonable belief seems to be met. (Note that Plantinga originally expressed his defence of ‘properly basic’ theistic belief in terms of the rationality of believing in God ‘without any evidence or argument at all’ (Plantinga 1983, 17). He does respect an evidential requirement, however, holding that it may be fully met through what is basically, non-inferentially, evident in the believer’s experience. Hence Plantinga’s insistence that his Reformed epistemology is not fideistic (Plantinga 2000, 263).)

Reflective faith and the question of entitlement

It is not clear, however, whether Reformed epistemology’s model of faith can achieve all that is needed to show that theist faith is reasonable. From the perspective of reflective persons of faith (or would-be faith), the question of entitlement arises: are they rationally, epistemically—even, morally—entitled to adopt or continue in their faith? This question will be existentially important, since faith will not be of the kind exemplified by religious faith unless its commitments make a significant difference to how one lives one’s life. Reflective believers, who are aware of the many options for faith and the possibility of misguided and even harmful faith-commitments, will wish to be satisfied that they are justified in their faith. The theist traditions hold a deep fear of idolatry—of giving one’s ‘ultimate concern’ (Tillich 1957 [2001]) to an object unworthy of it. The desire to be assured of entitlement to faith is thus not merely externally imposed by commitment to philosophical critical values: it is a demand internal to the integrity of theistic faith itself. Arguably, believers must even take seriously the possibility that the God they have been worshipping is not, after all, the true God (Johnston 2009). But, for this concern to be met, there will need to be conditions sufficient for justified faith that are ‘internalist’—that is, conditions whose obtaining is, at least indirectly if not directly, accessible to believers themselves. And, as already noted, those conditions are widely assumed to include an evidentialist requirement that faith is justified only if the truth of its cognitive content is adequately supported by the available evidence.

The Reformed epistemologist model as leaving the question of entitlement unanswered

It may be argued, however, that, if the Reformed epistemologist’s model is correct, those who seek to meet an evidentialist requirement will be unable to satisfy themselves of their entitlement to their faith. Theistic truths may be directly revealed, and experienced as immediately evident, yet, on reflection, one may doubt whether such experiences are genuinely revelatory since competing ‘naturalist’ interpretations of those experiences seem available. Furthermore, there are rival sources yielding contrary claims that equally claim to be authentically revelatory. It may be true, as Plantinga’s Reformed epistemology maintains, that if God exists then certain basic theist beliefs meet externalist criteria for knowledge, even though the truth of the propositions concerned remains open to reflective ‘internalist’ doubt. On an externalist account, that is, one might lack independent evidence sufficient to confirm that one has knowledge that God exists while in fact possessing that very knowledge . One may thus refute an objector who claims that without adequate evidence one cannot possess knowledge. But this consideration is still insufficient to secure entitlement to theistic faith—if, as may be argued, that entitlement requires that one has evidence adequate to justify commitment to the truth that God exists. For, one has such evidence only conditionally on God’s existence —but it is precisely entitlement to believe that God exists that is at issue (Kenny 1992, 71; Bishop and Aijaz 2004). For a wider discussion of the possibility of religious knowledge that, inter alia , endorses the present point, see Zagzebski 2010.

If faith is not ‘firm and certain’ basic knowledge of theistic truths, then a model of faith as having a propositional object may still be retained by identifying faith with belief of relevant content—and the question whether a faith-belief may have sufficient justification to count (if true) as (non-basic) knowledge may remain open. To have theist faith might thus be identified with holding a belief with theological content—that God exists, is benevolent towards us, has a plan of salvation, etc.—where this belief is also held with sufficient firmness and conviction. Richard Swinburne labels this the ‘Thomist view’ of faith, and expresses it thus: ‘The person of religious faith is the person who has the theoretical conviction that there is a God’ (Swinburne 2005, 138). (Aquinas’s own understanding of faith is more complex than this formulation suggests, however, as will be noted shortly.)

The rationality of faith on this model will rest on the rationality of the firmly held theological beliefs in which it consists. As Swinburne notes, if such beliefs are founded on evidence that renders their truth sufficiently more probable than not, then the beliefs concerned may amount to knowledge on a contemporary ‘justified true belief’ fallibilist epistemology, even though they fall short of knowledge on Aquinas’s own criteria, which require that what is known be ‘seen’ (i.e., fully and directly comprehended) ( Summa Theologiae 2a2ae 1, 4 & 5 (Aquinas 1265–1273 [2006], 27)). In any case, the reasonableness of faith on this model of faith as (non-basic) theological belief depends on the beliefs concerned being adequately evidentially justified. The claim that this condition is satisfied is defended by John Locke in The Reasonableness of Christianity (1695 [1999]), and, in contemporary philosophy, by Richard Swinburne’s Bayesian approach to the epistemology of Christian belief (see, for example, Swinburne 2003).

Some argue, however, that the truth of theism is ‘evidentially ambiguous’—that is, that our total available evidence is equally viably interpreted from both a theist and a naturalist/atheist perspective (Hick 1966 and 1989; Davis 1978; Penelhum 1995; McKim 2001). This thesis of evidential ambiguity may be supported as the best explanation of the diversity of belief on religious matters, and/or of the persistence of the debate about theism, with philosophers of equal acumen and integrity engaged on either side. Or the ambiguity may be considered systematic—for example, on the grounds that both natural theological and natural atheological arguments fail because they are deeply circular, resting on implicit assumptions acceptable only to those already thinking within the relevant perspective. (In relation to Swinburne’s Bayesian natural theology, in particular, this objection surfaces in criticism of assumptions about how to set the prior probabilities implicated in calculations of, for example, theism’s probability on the evidence of the ‘fine-tuning’ of the Universe’s basic physical constants, or of the probability, on all our evidence, of the truth of the Resurrection.) If the ambiguity thesis is correct, then—assuming evidentialism—firmly held theistic belief will fail to be reasonable.

On this model of faith as non-basic belief, all that characterizes faith apart from its theological content is the firmness or conviction with which faith-propositions are held true. Firm belief in the truth of a scientific theoretical proposition, for example, fails to count as faith only through lacking the right kind of content. This model therefore shares with the Reformed epistemologist model in taking its theological content as essential to what makes theistic faith faith , and so rejects the suggestion that faith of the same sort as found in the theist religious traditions might also be found elsewhere.

Furthermore, in taking faith to consist in non-basic belief that theological propositions are true, this model invites the assumption that theological convictions belong in the same category of factual claims as scientific theoretical hypotheses with which they accordingly compete. That assumption will lead those who think that theological claims are not reasonably accepted on the evidence to regard faith as worthless and intellectually dishonourable—at best, ‘a degenerating research programme’ (Lakatos 1970). (On this negative assessment of faith’s evidential support, persons of faith come perilously close to the schoolboy’s definition mentioned by William James: ‘Faith is when you believe something that you know ain’t true’ (James 1896 [1956, 29]). Or, if persons who have theistic faith readily abandon theological explanations whenever competing scientific ones succeed, their God gets reduced to ‘the God of the gaps’.) These misgivings about the model of faith as firmly held factual theological belief dissolve, of course, if success attends the project of showing that particular theological claims count as factual hypotheses well supported by the total available evidence. Those who doubt that this condition is or can be met may, however, look towards a model of faith that understands faith’s cognitive content as playing some other role than that of an explanatory hypothesis of the same kind as a scientific explanatory hypothesis.

Aquinas’s account of faith

Though firmly held theological belief is central to it, Aquinas’s understanding of faith is more complicated and nuanced than the view that faith is ‘the theoretical conviction that God exists’. Aquinas holds that faith is ‘midway between knowledge and opinion’ ( Summa Theologiae 2a2ae 1, 2 (Aquinas [2006], 11)). Faith resembles knowledge, Aquinas thinks, in so far as faith carries conviction. But that conviction is not well described as ‘theoretical’, if that description suggests that faith has a solely propositional object. For Aquinas, faith denotes the believer’s fundamental orientation towards the divine. So ‘from the perspective of the reality believed in’, Aquinas says, ‘the object of faith is something non-composite ’ (hence, definitely not propositional)—namely God himself. Nevertheless, grasping the truth of propositions is essential to faith, because ‘ from the perspective of the one believing … the object of faith is something composite in the form of a proposition’ ( Summa Theologiae , 2a2ae, 1, 2 (Aquinas [2006], 11 & 13), our emphases).

A further problem with describing as Thomist a model of faith simply as firm belief that certain theological propositions are true is that Aquinas takes as central an act of ‘inner assent’ ( Summa Theologiae , 2a2ae, 2, 1 (Aquinas [2006], 59–65)). This is problematic because, (i) in its dominant contemporary technical usage belief is taken to be a mental (intentional) state —a propositional attitude, namely, the attitude towards the relevant proposition that it is true; (ii) belief in this contemporary sense is widely agreed not to be under volitional control—not directly, anyway; yet (iii) Aquinas holds that the assent given in faith is under the control of the will. Aquinas need not, however, be construed as accepting ‘believing at will’, since assent may be construed as an act that has to be elicited yet terminates a process that is subject to the will—a process of inquiry, deliberation or pondering that involves mental actions, or, in the case of theist faith, a process of divine grace that can proceed only if it is not blocked by the will.

Most importantly, however, Aquinas says that assent is given to the propositional articles of faith because their truth is revealed by God , and on the authority of the putative source of this revelation. Terence Penelhum puts it like this: ‘Thomas tells us that although what one assents to in faith includes many items not ostensibly about God himself, one assents to them, in faith, because they are revealed by God … It is because they come from him and because they lead to him that the will disposes the intellect to accept them’ (Penelhum 1989, 122: see Summa Theologiae , 2a2ae, 1, 1 & 2 (Aquinas [2006], 5–15)). So, Aquinas’s model of faith is of believing (assenting to) propositional truth-claims on the basis of testimony carrying divine authority . John Locke follows the same model: ‘Faith … is the assent to any proposition … upon the credit of the proposer, as coming from God, in some extraordinary way of communication’ (Locke 1698 [1924, 355]; compare also Alston 1996, 15).

The unanswered question of entitlement—again

Theist faith as assent to truths on the basis of an authoritative source of divine revelation is possible, though, only for those who already believe that God exists and is revealed through the relevant sources. Might such faith, then, have to rest on a prior faith—faith that God exists and that this is God’s messenger or vehicle of communication? Those foundational claims, it might be maintained, are held true on the grounds of adequately supporting evidence, such as putatively provided by arguments of natural theology and the claimed evidence for miraculous endorsement of a prophet’s authority. Theist faith might then have a purely rational foundation. But this could hardly be so for every person of faith, since not everyone who believes will have access to the relevant evidence or be able to assess it properly. Besides, and more importantly, although Aquinas allows that rational assessment of the available evidence may lead a person to faith, he does not think that such an assessment could ever elicit assent itself—only demonstration could achieve that and so high a level of proof is not here available (see Aquinas [2006], footnote 2b, 58–9). Aquinas’s view is thus that all believers stand in need of God’s grace: ‘the assent of faith, which is its principal act … has as its cause God, moving us inwardly through grace’ ( Summa Theologiae , 2a2ae 6, 1 (Aquinas [2006], 167)). It follows, then, that, on Aquinas’s view, believing that God exists and is revealed in specific ways is itself a matter of faith, and not a purely rationally evidentially secured prolegomenon to it.

Aquinas’s model of faith thus shares with the Reformed epistemologist model the problem that it leaves unanswered the reflective believer’s concern about entitlement. Attempting to settle that concern by meeting the evidential requirement leads to circularity: theological truths are to be accepted on divine authority, yet the truth that there is such an authority (historically mediated as the relevant tradition maintains) is amongst those very truths that are to be accepted on divine authority—indeed, it is the crucial one. As Descartes puts it in the Dedication to his Meditations , ‘It is of course quite true that we must believe in the existence of God because it is a doctrine of Holy Scripture, and conversely, that we must believe Holy Scripture because it comes from God. … But this argument cannot be put to unbelievers because they would judge it to be circular’ (Descartes 1641 [Cottingham et al. 1984, 3]). Thus, although they differ on the question whether the firm beliefs of faith count as knowledge, both Aquinas and Calvin understand faith as essentially involving accepting the truth of propositions as revealed through willingly receiving God’s gracious gift of that very revelation. The question remains how accepting this gift could be epistemically rational. The externalist account of how Christian beliefs may have epistemic worth proposed in Plantinga’s model of faith (named ‘the A/C’ model because its sources are supposedly found in Aquinas as well as Calvin) offers some help with the required explanation, but (as noted in the final paragraph of Section 4 above) may arguably not by itself be sufficient.

Revelation—and its philosophical critique

The reasonableness of belief that God exists is a focal issue in the Philosophy of Religion. Theist traditions typically, or some would say essentially, make a foundational claim about an authoritative source, or sources, of revealed truth. What is salient includes belief or some related sort of affirmation, not just that God exists but associated content such as that this God exists, the God who is revealed thus and so (in great historical acts, in prophets, in scriptures, in wisdom handed down, etc.). The reasonableness of theism is therefore as much a matter of the reasonableness of an epistemology of revelation as it is of a metaphysics of perfect being. The question of how God may be expected to make himself known has gained prominence through recent discussion of the argument for atheism from ‘divine hiddenness’ (Schellenberg 1993; Howard-Snyder and Moser 2002). That argument holds that a loving God would make his existence clear to the non-resistant—but this claim is open to question. Perhaps God provides only ‘secret’ evidence of his existence, purposely overturning the expectations of our ‘cognitive idolatry’ in order to transform our egocentric self-reliance (Moser 2008); besides, there may be significant constraints logically inherent in the very possibility of unambiguous divine revelation to finite minds (King 2008).

Similarly, accounts of theistic faith will be open to critique when they make assumptions about the mechanisms of revelation. In particular, the model of faith as assent to propositions as revealed holds that, since God’s grace is required for that assent, when grace is effective the whole ‘package deal’ of propositional revealed truth is accepted. This yields the notion of ‘ the Faith’, as the body of theological truths to be accepted by ‘the faithful’, and it becomes a sign of resistance to divine grace to ‘pick and choose’ only some truths, as heretics do (Greek: hairesis , choice; see Summa Theologiae 2a2ae 5, 3 (Aquinas [2006], 157–61)). For heresy to be judged, however, some human authority must assume it possesses the full doctrinal revelation, with God’s grace operating without resistance in its own case. Whether that assumption can ever be sufficiently well founded to justify condemning and purging others is an important question, whose neglect may be seriously harmful, as we are reminded by the fact that the phrase for ‘act of faith’ in Portuguese— auto-da-fé —came to mean the public burning of a heretic.

But the deeper assumption made by this model of faith as non-basic (justified) belief (as, too, by the model of it as basic knowledge yielded by the proper functioning of a special cognitive faculty) is that God’s self-revelation is primarily the revelation of the truth of propositions articulated in human language (compare Swinburne 1992). Alternative understandings of revelation are available, however. In particular, it may be held that it is primarily the divine itself that is revealed—the reality, not merely a representation of it. (See Lebens 2023 for discussion of faith as knowledge by acquaintance with God from a Jewish perspective). Propositional articulations of what is revealed may still be essential, but they need to be accepted as at a remove from the object of revelation itself, and therefore as limited. The development of propositional articulations expressing the nature and will of the self-revealing God—the doctrines of ‘the Faith’—will, of course, be understood as a process under providential grace. It is often assumed that that process can achieve ‘closure’ in a completed set of infallibly known creedal propositions. But this assumption about how divine inspiration operates may be contested, both on the theological grounds that it reflects the all-too-human desire to gain control over God’s self-revelation (to ‘pin God down once and for all’), and on the wider epistemological grounds that any attempt to grasp independent reality in human language will be in principle limited and fallible, subject to revision in the light of future experience.

Not all models of faith, however, identify it as primarily a matter of knowing or believing a proposition or a set of them, even with the addition of some affective or evaluative component. What is most central to theistic faith may seem better expressed as believing in God, rather than as believing that God exists. The Christian Nicene creed begins ‘Credo in unum Deum …’ and it is arguable that in this context ‘belief in’ is neither merely an idiomatic variant on, nor reducible to, ‘belief that’ (Price 1965). It may thus be held that theists’ acceptance of propositional truths as divinely revealed rests on believing in God—and it is this ‘believing in’, or ‘having faith in’, which is, fundamentally, the nature of faith. Noting that, while faith is held to be a virtue, believing as such is not, Wilfred Cantwell Smith argues that ‘faith is not belief’, ‘but something of a quite different order’ (Smith 1979, 128), requiring ‘assent’ ‘in the dynamic and personal sense of rallying to [what one takes to be the truth] with delight and engagement’ (142). Arguably, to put or to maintain faith in God involves a readiness to act, perhaps by relying on God in relevant ways and/or grounded in a practical commitment. Our considerations now shift, then, from propositional-attitude-focussed models of faith to those focussed on action, or what J. L. Schellenberg calls ‘operational’ models (2005, 126).

Judeo-Christian scripture envisions humans as actively engaged in a covenantal relationship with God. Their ongoing participation in, and commitment to, such a relationship paradigmatically involves both faith in God and faithfulness to God (McKaughan and Howard-Snyder 2022a and 2023a; Pace and McKaughan 2020). The kind of faith of which Christian faith is a paradigm case, then, may be understood as ‘action-centred commitment’ (McKaughan 2016, 78), e.g., to the Christian ‘way’. Arguably, faith understood as a combination of affective and cognitive elements would miss its essential active component. We now turn, then, to consider a fiducial model—a model of faith as trust, understood not simply as an affective state but as an action .

On a fiducial model, having faith in God is making a practical commitment —the kind involved in trusting God , or, trusting in God. (The root meaning of the Greek pistis , ‘faith’, is ‘trust’ (see Morgan 2015).) On such a model, faith’s active, practical component takes central place, though a cognitive component may be presupposed by it. Swinburne calls it the ‘Lutheran’ model, and defines it thus: ‘the person of faith does not merely believe that there is a God (and believe certain propositions about him)—he trusts Him and commits himself to Him’ (2005, 142). Yet, as noted earlier, Aquinas too takes the ultimate object of faith to be God, ‘the first reality’, and, furthermore, understands ‘formed’ faith as trusting commitment to God, motivated by, and directed towards, love of God as one’s true end (see Summa Theologiae 2a2ae, 4, 3; Aquinas [2006], 123–7). It is true that Aquinas allows that the devils have faith in a certain sense, but this ‘faith’ amounts only to their belief that what the Church teaches is the truth, arrived at not by grace but ‘forced from them’ reluctantly by ‘the acumen of their natural intelligence’ ( Summa Theologiae 2a2ae, 5, 2; Aquinas [2006], 155 & 157). Aquinas’s account of ‘saving’ faith is thus also a fiducial model.

The venture of trust

As noted at the outset, there is a usage of ‘faith’ for which ‘having/placing faith in’ is (near enough) synonymous with ‘trusting’ or ‘trusting in’. (For discussion of how faith relates to a range of contemporary theories of trust, see McKaughan and Howard-Snyder 2022b.) If, moreover, faith of the religious kind is itself a type of trust, then we may expect our understanding of religious faith to profit from an analysis of trust in general. It is therefore worth considering what follows about the nature of faith of the sort exemplified in theistic faith from holding it to be a kind of active trust.

Conceptually fundamental to trust is the notion of a person (or persons)—the truster—trusting in some agent or agency—the trustee— for some (assumedly) favourable outcome (though what the trustee is trusted for is often only implicit in the context). Trust involves a venture ; so too—it is widely agreed—does faith. So, if faith is trust, the venture of faith might be presumed to be the type of venture implicated in trust. A venture is an action that places the agent and outcomes of concern to the agent significantly beyond the agent’s own control. Trust implies venture. When we trust we commit ourselves to another’s control, accepting—and, when necessary, co-operating as ‘patient’—with the decisions of the trustee. Venturing in trust is usually assumed to be essentially risky, making oneself vulnerable to adverse outcomes or betrayal. Swinburne makes the point this way: ‘To trust someone is to act on the assumption that she will do for you what she knows that you want or need, when the evidence gives some reason for supposing that she may not and where there will be bad consequences if the assumption is false’ (2005, 143). Annette Baier makes no requirement for evidence that the trustee may prove untrustworthy, but nevertheless takes trust to involve ‘accepted vulnerability to another’s possible but not expected ill will (or lack of good will) toward one’ (Baier 1986, 235, our emphasis). Accordingly, it seems sensible to hold that one should trust only with good reason. But if, as is plausible, good reason to trust requires sufficient evidence of the trustee’s trustworthiness, reasonable trust appears both to have its venturesomeness diminished and, at the same time, to become more difficult to achieve than we normally suppose. For we often lack adequate—or even, any—evidence of a trustee’s trustworthiness in advance of our venture, yet in many such cases we suppose that our trust is reasonable (see, for example, Adams 1987). But, if adequate evidence of trustworthiness is not required for reasonable trust, how is reasonable trust different from ‘blind’ trust?

The answer seems clear: reasonable trust is practically rational trust. The question of when one may rationally trust another may thus be resolved by a decision-theoretic calculation, factoring in the extent to which one’s evidence supports the potential trustee’s trustworthiness and the utilities of the possible outcomes, given one’s intended aims. The exercise of practical reasoning does include mental acts which are epistemically evaluable, however. When one takes it to be true in practical reasoning that someone will prove trustworthy, that mental act may be more or less epistemically rational: it would break the evidentialist norm to employ in a decision-theoretic calculation a credence that does not match one’s available evidence. In many situations, it will be practically rational, given one’s intentions, to trust another person only if one believes, or, at least, believes with high probability, that the person will prove trustworthy. In such situations it is also often the case, as already noted, that we don’t have adequate evidence in advance that this person will be trustworthy in this particular respect. Yet, affording high credence to a person’s trustworthiness may still be epistemically rational given wider available evidence of, for example, the person’s past friendliness and trustworthiness in other matters, or, if the person is a stranger, of our shared social experience that trusting others generally elicits a trustworthy response. Nevertheless, it can still be rational— practically rational, that is—to trust another when we don’t have adequate evidence that they will prove trustworthy. In a life-threatening situation, for example, it may be rational to trust unlikely rescuers if they are the only ones available. Or, when we have wider aims, it may be practically rational to trust those without a record of trustworthiness, as with ‘educative’ and ‘therapeutic’ trust where people are trusted for the sake of their development or rehabilitation as trustworthy persons. Being in established relationships of friendship with others, too, can also require commitment to continue to trust them even in the face of evidence that, otherwise, would make it reasonable to believe them unworthy of trust.

On models that take faith of the theist kind to consist fundamentally in an act of trust, the analogy with interpersonal trust is suggestive. When one person trusts another there seems typically (though not uniformly) to be a doxastic aspect (the truster’s belief that the trustee is trustworthy). But what’s essential is the fiducial aspect, which consists in an active commitment or ‘entrusting’ to the other. Paul Helm proposes that theist faith similarly has importantly distinct doxastic and fiducial aspects: in addition to belief about God’s existence and trustworthiness for salvation held with a degree of strength proportional to the believer’s evidence, persons of faith must also entrust themselves to the one on whom they rely (Helm 2000). While it is widely agreed that theist faith must have a cognitive aspect, some philosophers hold that this need not be doxastic (as we shall see in Section 8).

There are significant differences, however, between the trusting involved in theistic faith and that involved in interpersonal trust. For one thing, trusting would seem not to risk any possibility of disappointment if God really is the trustee. Given the existence of the God of unchanging love, one trusts in ultimately perfect safety. But the venture of actually entrusting oneself to God seems to begin with the challenge of being able to believe or accept that, indeed, there is such a God. While some affirm that this claim is a matter of basic knowledge, and some that there is sufficient evidence to justify it, others, as already noted, hold that everyone has to confront the evidential ambiguity of foundational theistic claims. For those who reject the model of theist faith as basic knowledge and also think that the question of God’s existence cannot be settled intellectually on the basis of the available evidence, the venture involved in trusting in God (if such there be) may seem to include a doxastic venture: those who trust already venture beyond the available evidence, in their very believing or accepting that God exists and may be relied on for salvation. Trusting in God seems to presuppose, in other words, trusting that God exists. But, if so, the question becomes pressing whether, and under what conditions, one may be entitled to such an evidence-transcending venture in practical commitment to a particular view of ultimate reality and its implications for how we should live.

Theological non-realism

One way to relieve this pressure is to offer a non-realist analysis of theological claims. Trusting God will then not entail any commitment to reality’s being a certain way. Rather, on arguably the most sophisticated kind of non-realist view, theological beliefs arise because living ‘trustingly’ comes to be expressed and reinforced through a culturally constructed fiction about God and his great saving acts. This existential confidence may then be described, using the language of the fiction, as ‘trusting God’ (Cupitt 1980, Geering 1994). On such a non-realist account, the model of faith as trust brackets the cognitive component of faith, and risks becoming, in effect, a model of faith as purely a certain kind of affective state. But, in any case, non-realist models will be rejected by those who take faith to have a cognitive component that functions as a grasping—or would-be grasping—of how things really are.

Defending doxastic venture by analogy with interpersonal trust?

Assuming, then, that theist faith does include (under realist assumptions) a venture in practical commitment to truth-claims about ultimate reality, the justifiability of such a venture might yet be thought defensible by analogy with interpersonal situations where practical commitment seems justifiably to be made beyond one’s evidence to the claim that a person will prove trustworthy in some relevant respect. Reflecting on that proposal discloses further points of disanalogy, however. In cases of interpersonal trust, a venture is often needed in initially taking the trustee to be trustworthy, but evidence will inevitably later emerge which will either confirm or disconfirm the truth of that claim, and trust may, and rationally should, be withdrawn if the news is bad. But if—as we are here assuming—one ventures beyond evidential support in taking it to be true in practical reasoning that God exists and may be trusted for salvation, this may be a venture that is not confined to initial commitment but rather persists in needing to be made. This will be the case on accounts of the evidential ambiguity of theism that take the ambiguity to hold in principle, ruling out any possibility of evidential disambiguation. Those accounts may grant, of course, that continuing to journey in theistic faith may psychologically reinforce one’s commitment, providing subjective confirmation that the theist view of reality is correct. Yet these reinforcing experiences, which often involve faith renewed in the face of apparent failures of divine love, do not possess the uncontroversial status of evidence that independently and inter-subjectively confirms the initial venture.

Doxastic venture without doxastic voluntarism

Many dismiss the idea that one may venture in one’s very believing that God exists as committing a category error: ventures are voluntary, but propositional belief is not directly under voluntary control. Trusting God, however, entails practical commitment to the truth of theological faith-propositions , and commitment to the truth of a proposition in one’s practical reasoning may be under direct voluntary control.

It is one thing to be in the mental state of holding that the proposition that p is true; it is another to take it to be true that p in one’s practical reasoning (although these typically go together, since to hold that p is true is to be disposed to take it to be true that p in practical reasoning whenever the question whether p becomes salient). Practical commitment to a faith-proposition’s truth therefore could be a venture: there is no category error in allowing this possibility. Doxastic venturing—venturing in believing—is thus not a matter of willing oneself to believe without adequate evidential support; rather it is a matter of taking an already held belief to be true in one’s practical reasoning even though (as one may oneself recognise) its truth lacks such support.

The psychological possibility of doxastic venture

Some philosophers have argued, however, that one cannot (in full reflective awareness, anyway) believe that p while accepting that one has insufficient evidence for p ’s truth (Adler 2002). The counterclaim that this is possible is defended by William James, in his controversial 1896 lecture, ‘The Will to Believe’ (James 1896 [1956]). James agrees that belief cannot be directly willed and must be otherwise causally evoked (he later came to wish that he had used ‘The Right to Believe’ as his lecture’s title). James observes, however, that many beliefs have causes that do not constitute or imply an evidential grounding of their truth. James labels such causes ‘passional’—again, a potentially misleading term, since its intended referents include much more than emotional causes of belief. In particular, beliefs may be caused by ‘the circumpressure of one’s caste or set,’ of which one’s inherited religious tradition is a paradigm case (James 1896 [1956, 9]). James is thus able to explain the psychological possibility of doxastic venture: one already has a ‘passionally’ caused belief, which one then takes to be true in practical reasoning despite its lack of adequate evidential grounding (compare Creel 1994, who similarly describes ‘faith’ as a ‘non-evidential doxastic passion’).

Note that a doxastic venture model of theistic faith reconciles faith as gift with faith’s active components: taking a faith-proposition to be true in practical reasoning is a basic (mental) action (which leads on to further actions involved in trusting God and seeking to do God’s will); the gift provides the motivational resources for this basic action, namely a firm belief in the truth of the faith-proposition, despite its lack of adequate evidential support. (In the next section, the possibility is considered that the gift of these motivational resources might be effective yet not amount to actual belief.) It is also worth noting that those who find the focus on the individual something of a deficiency in analytical accounts of faith (Eklund 2015) may perceive in James’ account some acknowledgment of the social aspect of faith. Arguably, the standard ‘passional’ or ‘non-evidential’ cause of religious belief is cultural immersion within an historical faith-tradition. The motivational resources for faith-commitment may thus be an essentially social possession.

Examples of doxastic venture models

On the doxastic venture model, faith involves full practical commitment to a faith-proposition’s truth, despite the recognition that this is not ‘objectively’ justified on the evidence. Kierkegaard’s definition of faith as ‘an objective uncertainty held fast in an appropriation process of the most passionate inwardness’ in Concluding Unscientific Postscript (Kierkegaard 1846 [1968, 180]) is an example of a doxastic venture model. So too is Paul Tillich’s account of faith as ‘the state of being ultimately concerned’, since the claim of the object of one’s ultimate concern to ‘promise total fulfilment even if all other claims have to be subjected to it or rejected in its name’ cannot in principle be established on the basis of the evidence (Tillich 1957 [2001, 1 and 21]).

Aquinas’s model of faith, though widely thought of as conforming to an evidential requirement on belief, may arguably be open to interpretation as a doxastic venture model. As noted in Section 5, Aquinas holds that the available evidence, though it supports the truth of foundational faith-propositions, does not provide what Aquinas counts as sufficient (i.e., demonstrative) support to justify inner assent (in addition to references to the Summa Theologiae given previously, see 2a2ae. 2, 1 (Aquinas [2006], 63); and compare also Penelhum 1989, 120). Now, whether practical commitment to the truth of a given faith-proposition does or does not venture beyond adequate evidential support will be relative to assumptions about (a) where the level of evidential support required for ‘adequacy’ should be set, and (b) just how firm and decisive propositional faith-commitment needs to be. On some such assumptions, for example those made by Bayesians, the support provided by the evidence Aquinas adduces—or, by a suitable contemporary upgrading of that evidence such as that provided in the works of Richard Swinburne—may be considered enough to make reasonable a sufficiently high degree of belief (or credence) in the truth of theistic faith-propositions so that believers need not venture beyond the support of their evidence. Interpreting Aquinas’s model of faith as conforming to evidentialism may thus be viable. Nevertheless, Aquinas’s own assumptions on these matters may leave him closer to Kierkegaard and Tillich than is commonly thought (consider Summa Theologiae 2a2ae 4, 1 and, once again, 2a2ae 6, 1 (Aquinas [2006], 117–9 & 167)).

The special role of faith-propositions

Bayesians might argue that there is no occasion for faith as doxastic venture since, once practical commitment to the truth of propositions is recognised as a matter of degree, whatever the state of the available evidence relating to a given proposition, there will always (given initial credences) be a rational credence properly associated with that evidence, and hence there are no possible circumstances where ‘the evidence does not decide’, so that an evidentialist requirement can indeed apply universally. Note, however, Lara Buchak’s (2012, 2018) discussion of ways in which Bayesians might understand faith as going beyond the evidence, and her own proposal that faith-ventures essentially include an additional practical commitment, which may be rational under certain conditions, not to inquire further into evidence relevant to the truth of the propositions concerned for the sole purpose of deciding what to do. (For critical discussion of this kind of restriction on inquiry in connection with faith commitments, see Dormandy 2018 and Howard-Snyder and McKaughan 2022a. Katherine Dormandy has recently proposed a positive defence of evidentialism in considering the question of what makes it good to form positive beliefs about those you have faith in, including God (Dormandy 2022).)

If the domain of faith is, as Stephen Evans puts it, ‘the assumptions, convictions and attitudes which the believer brings to the evidence for and against religious truth’ (Evans 1985, 178), and faith’s cognitive component offers a ‘total interpretation’ of the world of our experience (Hick 1966, 154), then (foundational) faith-propositions function as ‘highest-order framing principles’ which necessarily cannot have their truth settled by appeal to the force of a body of independent evidence (Bishop 2007a, 139–44). Taking such a faith-proposition to be true, then, is not something that comes in degrees: either one ‘buys into’ the overall worldview (foundational) faith-propositions propose, or one does not. Such a choice is existentially important, and settling it raises anxiety about exercising a responsibility that cannot—without ‘bad faith’—be transferred onto the relatively impersonal function of one’s reason, since a venture beyond any inter-subjectively rational evidential confirmation is required. The doxastic venture model may thus be regarded as capturing the spiritual challenge of faith more satisfactorily than do models that conform to evidentialism. This is because, on the doxastic venture model, faith involves a deeper surrender of self-reliant control, not only in trusting God, but in accepting at the level of practical commitment that there is a God—indeed, this God—who is to be trusted.

Doxastic venture models of faith and epistemic concern

Doxastic venture in relation to faith-propositions can be justifiable, of course, only if there are legitimate exceptions to the evidentialist requirement to take a proposition to be true just to the extent of its evidential support—and only if the legitimate exceptions include the kind of case involved in religious, theistic, faith-commitment.

A possible view of theistic faith-commitment is that it is wholly independent of the epistemic concern that cares about evidential support. On this view, faith reveals its authenticity most clearly when it takes faith-propositions to be true contrary to the weight of the evidence. This view is widely described as ‘fideist’, but ought more fairly to be called arational fideism, or, where commitment contrary to the evidence is positively favoured, irrational or counter-rational fideism. Despite its popular attribution both to the church father Tertullian and to ‘the father of existentialism’, Kierkegaard, counter-rational fideism does not seem to have been espoused by any significant theist philosophers (passages in Tertullian and Kierkegaard that appear to endorse this position may be interpreted as emphasizing that Christian faith requires accepting, not logical contradiction, but ‘contradiction’ of our ‘natural’ expectations, wholly overturned in the revelation that the power of divine love is triumphant in the Crucified One).

Serious philosophical defence of a doxastic venture model of faith thus implies a moderate version of fideism, for which epistemic concern is not overridden and for which, therefore, it is a constraint on faith-commitment that it not accept what is known, or justifiably believed on the evidence, to be false. Rather, faith commits itself only beyond , and not against, the evidence—and it does so out of epistemic concern to grasp truth on matters of vital existential importance. The thought that one may be entitled to commit to an existentially momentous truth-claim in principle undecidable on the evidence when forced to decide either to do so or not is what motivates William James’s ‘justification of faith’ in ‘The Will to Believe’ (James 1896 [1956]). If such faith is to be justified, its cognitive content will (on realist assumptions) have to cohere with our best evidence-based theories about the real world. Faith may extend our scientific grasp of the real, but may not counter it. Whether the desire to grasp more truth about the real than science can supply is a noble aspiration or a dangerous delusion is at the heart of the debate about entitlement to faith on this moderate fideist doxastic venture model.

A discussion of the debate between the moderate, Jamesian, fideist and the evidentialist is beyond this entry’s scope. Still, it is worth remarking that those who think that faith understood as doxastic venture may be justified as reasonable face the challenge of providing the tools for weeding out intuitively unreasonable forms of faith. On the other side, those evidentialists who reject doxastic venture as always impermissible have to consider whether taking a stance on the nature of reality beyond anything science can even in principle confirm may not, in the end, be unavoidable, and potentially implicated in the commitments required for science itself (see Bishop 2007a, Chapters 8 and 9; Bishop 2023). For a useful recent collection of articles on the wider theme of the relation of religious faith to intellectual virtue, see Callahan and O’Connor 2014.

Some accounts allow that faith centrally involves practical commitment venturing beyond evidential support, yet do not require (or, even, permit) that the venturer actually believes the faith-proposition assumed to be true. Such accounts may be described as proposing a ‘non-doxastic’ venture model of faith. F. R. Tennant holds a view of this kind: he takes faith to be the adoption of a line of conduct not warranted by present facts, that involves experimenting with the possible or ideal, venturing into the unknown and taking the risk of disappointment and defeat. Faith is not an attempt to will something into existence but rather treating hoped for and unseen things as if they were real and then acting accordingly (Tennant 1943 [1989, 104]). Swinburne refers to this as the ‘pragmatist’ model of faith (Swinburne 2005, 147–8; Swinburne 2001, 211; compare also Golding 1990, 2003 and McKaughan 2016). The origins of Swinburne’s pragmatist model are to be found in a much earlier paper, Swinburne 1969.

William Alston (1996) suggests that faith may involve an active ‘acceptance’ rather than purely receptive belief. A clearly non-doxastic venture model results if acceptance is understood on Jonathan Cohen’s account under which to accept that p is ‘to have or adopt a policy of deeming, positing, or postulating that p —i.e. of including that proposition … among one’s premisses for deciding what to do or think in a particular context, whether or not one feels it to be true that p ’ (Cohen 1992, 4, our emphasis). The firmness of faith-commitment is then just the firmness of one’s ‘ resolve to use [faith-claims] as a basis for one’s thought, attitude and behaviour’ (Alston 1996, 17): there is no firm assurance of their truth . Decisive commitment in the absence of such assurance may nevertheless be possible, motivated (as Swinburne suggested in the first edition of his Faith and Reason ) by the evaluative belief that ‘unless [faith-propositions are true], that which is most worthwhile is not to be had’ (Swinburne, 1981, 117). A faith venture that lacks belief in the faith-proposition to which commitment is made need not, and probably could not, lack cognitive components altogether, as this suggestion of Swinburne’s indicates.

Andrei Buckareff (2005) and J. L. Schellenberg (2005, 138–9) propose non-doxastic (or, ‘sub-doxastic’) venture models of propositional faith, with Schellenberg emphasising the positive evaluation that persons of faith make of the truth-claim to which they commit themselves. In response to Daniel Howard-Snyder (2013a) 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). Bishop (2005), in response to Buckareff, also agrees that authentic faith need not always be a specifically doxastic venture. There may, then, be an emerging consensus amongst proponents of venture models that faith, at its core, consists in suitably motivated persistent practical commitment ‘beyond the evidence’ to the positively evaluated truth of foundational faith-claims which may, but need not, actually be believed to be true.

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. Audi’s account is not strictly a ‘venture’ model, however, since he does not take commitment beyond the support of adequate evidence to be essential. Audi’s account suggests that religious faith is sui generis , but capable of being understood through its relations with other psychological states and actions, such as beliefs, evaluations and practical commitments. Rational assessment of religious faith, Audi thinks, must avoid treating it as implying belief, while recognising that greater confidence attaches to it than to religious hope. For another version of a non-doxastic account of faith, as a person’s ‘affective orientation or stance’, see Jonathan Kvanvig (2013, 2018). The question whether faith entails belief (even if it may not consist purely in beliefs) remains a lively focus of debate. For defence of the view that faith entails belief, see Malcolm and Scott 2016 and Mugg 2021; for criticism see Howard-Snyder 2019.

Some philosophers have suggested that the epistemological challenges faced by accounts of faith as involving belief beyond the evidence may be avoided by construing theist commitment as hope. Theist hope seems not to be mere tenacity (‘clinging to one’s hopes’) (Taylor 1961), but a more complex attitude. James Muyskens suggests, for example, that one who hopes ‘keep[s] his life open or fluid with respect to [a faith-proposition] p —where (a) neither p nor not- p is certain for him, (b) he wants p and (c) he sees p as constructively connected with his own well-being and/or concept of himself as a person’ (1979, 35). Muyskens contrasts hope with faith (understood as belief), arguing that a religion of hope is both epistemically and religiously superior to a religion of faith. But faith is not generally understood as competing with hope (Creel 1993), and some philosophers identify faith with hoping that the claims of faith are true (Pojman 1986; 2003). Hope as such is an attitude rather than an active commitment, and, as Audi observes, it contrasts with the attitude of faith at least in this respect, namely, that surprise makes little sense as a response to discovering that the object of one’s faith is indeed the case, whereas there need be nothing inappropriate in surprise at the fulfilment of one’s hopes (see Audi 2011, 74).

A more adequate model of faith as hope, then, may rather take faith to be acting in, or from, hope. Such a model then comes close to a non-doxastic venture model of faith, differing only in so far as acting from hope that God exists differs from taking this claim to be true (albeit without belief) in one’s practical reasoning, but this difference may be undetectable at the level of behavioral outcomes (see McKaughan 2013). A model of faith as acting in hope shares with the doxastic and non-doxastic venture models in rejecting the view that faith requires cognitive certainty. But one can act in hope with firmness and resilience, given a strong affective/evaluative stance, even if one lacks belief that one’s hopes will be fulfilled. Hoping that p , however, does not involve taking a stand on its being true that p , which is widely thought to be essential to faith.

The ‘venture’ models of faith (with or without belief) and the model of faith as a venture in hope all fit the view that faith is consistent with doubt, and, indeed, impossible without doubt of some kind, though they allow that persons who have faith may give firm and sustained commitment to the truth of faith-propositions in practice (for discussion of different kinds of doubt and their compatibility or incompatibility with faith and belief see Howard-Snyder 2013b, 359). The ‘certainty’ of faith on these models is more a matter of the certainty that persons of faith find themselves conferring on the foundational claims of their faith, rather than a matter of discovering in themselves a certain knowledge or intellectual conviction of the truth of these claims. It is possible, then, on these accounts of faith, to be a committed person of faith and also an ‘agnostic’ in Thomas Huxley’s original sense of someone who does not claim as knowledge the commitments he or she nevertheless makes as a foundational practical orientation to reality. (For discussion of the compatibility of Muslim faith and doubt, see Aijaz 2023.)

Faith is traditionally regarded as one of the ‘theological’ virtues. If a virtue is a ‘disposition of character which instantiates or promotes responsiveness to one or more basic goods’, then theistic faith qualifies since it is ‘a responsiveness to practical hope and truth’, provided theistic faith-claims are indeed true (Chappell 1996, 27). Faith will not, however, be a virtue as such , if it is accepted that faith can be misplaced or, even, ‘demonic’, directed upon a ‘false ultimate’ (Tillich 1957 [2001, 21]). To be virtuous, faith must be faith in a worthy object: it is faith in God that is the theological virtue. More generally, faith is virtuous only when it is faith to which one is entitled. An account of the conditions under which faith is permissible is thus the key to an ethics of faith.

On models of faith as a (special) kind of knowledge, or as firmly held belief, it may seem puzzling how faith could be a virtue—unless some implicit practical component emerges when such models are further explicated, or, alternatively, a case may be made for the claim that what is involuntary may nevertheless be praiseworthy, with theist faith as a case in point (Adams 1987). (For discussion of how faith might be voluntary, even if faith entails belief, or indeed is a type of belief, and belief is not under our direct voluntary control, see Rettler 2018.) Furthermore, as already suggested (Sections 4 & 5 above), models of faith as knowledge or belief fail to provide non-circular conditions sufficient for entitlement, unless the truth of faith-propositions is established by independent argument and evidence. If faith is understood as, or as essentially including, beliefs held on insufficient evidence, it is also hard to understand why Abrahamic religious traditions have valued it so highly, let alone why God might be thought to make salvation contingent on such belief (Kvanvig 2018, 106; McKaughan and Howard-Snyder 2021).

Fiducial models of faith seem more attuned to exhibiting faith as a virtue, though a defence of the trustworthiness of the one who is trusted for salvation may be required. Doxastic and non-doxastic venture models of faith can vindicate faith as a virtue, provided they provide robust entitlement conditions, to ensure that not just any ‘leap of faith’ is permissible. The Jamesian account already mentioned (Section 7) aims to meet this need. James’s own view of what suffices to justify a faith-venture arguably needs an ethical supplement: both the non-evidential motivation for the venture and its content must be morally acceptable (Bishop 2007a, 163–6).

If faith of the religious kind is to count as valuable and/or virtuous, it seems there must be a suitable degree of resilience in the commitment made (see Howard-Snyder and McKaughan 2022b for arguments that faith requires resilience; for discussion of the value and potential virtuousness or viciousness of resilient faith see McKaughan and Howard-Snyder 2023a; on the rationality of resilient faith see Buchak 2017, Jackson 2021, and McKaughan 2016). Persons of religious faith and faithfulness both put their faith in and are faith ful to the object of their commitment, though the salient kind of faithfulness may be a matter of the continual renewal of faith rather than of maintaining it unchanged (Pace and McKaughan 2020). (See Audi 2014 for a discussion of faith and faithfulness in relation to virtue. Audi defends faithfulness as, like courage, an ‘adjunctive’ virtue, and argues that being ‘a person of faith’ counts as a ‘virtue of personality’.)

Faith is only one of the Christian theological virtues, of course, the others being hope and charity (or love, agapē ): St. Paul famously affirms that the greatest of these is love (I Cor. 13:13). The question thus arises how these three virtues are related. One suggestion is that faith is taking it to be true that there are grounds for the hope that love is supreme—not simply in the sense that love constitutes the ideal of the supreme good, but in the sense that living in accordance with this ideal constitutes an ultimate salvation, fulfilment or consummation that is, in reality, victorious over all that may undermine it (in a word, over evil). The supremacy of love is linked to the supremacy of the divine itself, since love is the essential nature of the divine. What is hoped for, and what faith assures us is properly hoped for, is a sharing in the divine itself, loving as God loves (see Brian Davies on Aquinas, 2002). On this understanding, reducing faith to a kind of hope (Section 9 above) would eradicate an important relation between the two—namely that people of faith take reality to be such that their hope (for salvation, the triumph of the good) is well founded, and not merely an attractive fantasy or inspiring ideal. (See Jeffrey 2017 for discussion of the moral permissibility of faith, particularly in connection with hope.)

What is the potential scope of faith? On some models, the kind of faith exemplified by theistic faith is found only there. On models which take faith to consist in knowledge or belief, faith is intrinsically linked to theological content—indeed, in the case of Christian faith, to orthodox Christian theological content, specifiable as one unified set of doctrines conveyed to receptive human minds by the operation of divine grace. The venture models, however, allow for the possibility that authentic faith may be variously realised, and be directed upon different, and mutually incompatible, intentional objects. This pluralism is an important feature of accounts of faith in the American pragmatist tradition. John Dewey strongly rejected the notion of faith as a special kind of knowledge (Dewey 1934, 20), as did William James, whose ‘justification of faith’ rests on a permissibility thesis, under which varied and conflicting faith-commitments may equally have a place in the ‘intellectual republic’ (James 1896 [1956, 30]). Charles S. Peirce, another influential American pragmatist, arguably held a non-doxastic view of faith (Pope 2018).

Both Dewey and James defend models of faith with a view to advancing the idea that authentic religious faith may be found outside what is generally supposed to be theological orthodoxy. Furthermore, they suggest that ‘un-orthodox’ faith may be more authentic than ‘orthodox’ faith. ‘The faith that is religious’, says Dewey, ‘[I should describe as] the unification of the self through allegiance to inclusive ideal ends, which imagination presents to us and to which the human will responds as worthy of controlling our desires and choices’ (1934, 33). And James: ‘Religion says essentially two things: First, she says that the best things are the more eternal things, the overlapping things, the things in the universe that throw the last stone, so to speak, and say the final word. ... [and] the second affirmation of religion is that we are better off now if we believe her first affirmation to be true’ (James 1896 [1956, 25–6]). While some of what Dewey and James say about justifiable faith may appear non-realist, in fact they both preserve the idea that religious faith aspires to grasp, beyond the evidence, vital truth about reality. For example, Dewey holds that religious belief grounds hope because it takes something to be true about the real world ‘which carr[ies] one through periods of darkness and despair to such an extent that they lose their usual depressive character’ (1934, 14–5).

A general—i.e., non-theologically specific—account of the religious kind of faith may have potential as a tool for criticising specific philosophical formulations of the content of religious faith. The conditions for permissible faith-venture may exclude faith in God under certain inadequate conceptions of who or what God is. Arguably, the ‘personal omniGod’ of much contemporary philosophy of religion is just such an inadequate conception (Bishop 2007b). An understanding of what faith is, then, may motivate radical explorations into the concept of God as held in the theistic traditions (Bishop 1998; Johnston 2009; Bishop and Perszyk 2014, 2023).

Can there be faith of the same general kind as found in theistic religious faith yet without adherence to any theistic tradition? Those who agree with F. R. Tennant that ‘faith is an outcome of the inborn propensity to self-conservation and self-betterment which is a part of human nature, and is no more a miraculously superadded endowment than is sensation or understanding’ (1943 [1989, 111]) will consider that this must be a possibility. Tennant himself suggests that ‘much of the belief which underlies knowledge’—and he has scientific knowledge in mind—‘is the outcome of faith which ventures beyond the apprehension and treatment of data to supposition, imagination and creation of ideal objects, and justifies its audacity and irrationality (in accounting them to be also real) by practical actualization’ (1943 [1989, 100]). Faith in this sense, however, may not seem quite on a par with faith of the religious kind. True, scientists must act as if their ‘ideal objects’ are real in putting their theories to the empirical test; but they will ‘account them to be also real’ only when these tests do provide confirmation in accordance with the applicable inter-subjective norms.

If faith is understood as commitment beyond independent inter-subjective evidential support to the truth of some overall interpretation of experience and reality, then all who commit themselves (with sufficient steadfastness) to such a Weltanschauung or worldview will be people of faith. Faith of this kind may be religious, and it may be religious without being theistic, of course, as in classical Buddhism or Taoism. Some have argued that faith is a human universal: Cantwell Smith, for example, describes it as ‘a planetary human characteristic [involving the] capacity to perceive, to symbolize, and live loyally and richly in terms of, a transcendent dimension to [human] life’ (1979, 140–141). There may also, arguably, be non-religious faith: for example, ‘scientific atheists’ or ‘naturalists’ may be making a faith-venture when they take there to be no more to reality than is in principle discoverable by the natural sciences. The suggestion that atheism rests on a faith-venture will, however, be resisted by those who maintain ‘the presumption of atheism’ (Flew, 1976): if atheism is rationally the default position, then adopting it requires no venture.

An atheist’s faith-venture may, in any case, seem oddly so described on the grounds that it provides no basis for practical hope or trust. Providing such a basis may plausibly be thought necessary for faith—the truth to which the venturer commits must be existentially important in this way. (Note James’s requirement that faith-commitment is permissible only for resolving a ‘genuine option’, where a genuine option has inter alia to be ‘momentous’, that is, existentially significant and pressing (James 1896 [1956, 3–4]).) Truth-claims accepted by faith of the religious kind seem essentially to be ‘saving’ truths—solutions to deep problems about the human situation. And there may thus be arguments as to which religious tradition offers the best solutions to human problems (see, for example, Yandell 1990, 1999). J. L. Schellenberg (2009) argues that the only kind of religious faith that could be justified (if any is) is a sceptical ‘ultimism’, in which one ‘assents’ to and treats as real an imaginatively grasped conception of a metaphysically, axiologically and soteriologically ultimate reality.

Some may nevertheless argue that an existentially vital faith that grounds hope can belong within a wholly secular context—that is, without counting in any recognisable sense as ‘religious’. Cantwell Smith claims, for example, that ‘the Graeco-Roman heritage … and its fecundating role in Western life [can] be seen as one of the major spiritual traditions of our world’ (1979, 139). Annette Baier suggests that ‘the secular equivalent of faith in God, which we need in morality as well as in science or knowledge acquisition, is faith in the human community and its evolving procedures – in the prospects for many-handed cognitive ambitions and moral hopes’ (Baier 1980, 133). More broadly, some maintain that a meaningful spirituality is consistent with a non-religious atheist naturalism, and include something akin to faith as essential to spirituality. For example, Robert Solomon takes spirituality to mean ‘the grand and thoughtful passions of life’, and holds that ‘a life lived in accordance with those passions’ entails choosing to see the world as ‘benign and life [as] meaningful’, with the tragic not to be denied but accepted (Solomon 2002, 6 & 51). (For further discussion of faith in secular contexts, see Preston-Roedder 2018, Tsai 2017, and Ichikawa 2020; for special journal issues addressing a variety of issues in the philosophy of faith in both religious and secular contexts, see Rice et al. 2017; Malcolm 2023; McKaughan and Howard-Snyder 2023b.)

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How to cite this entry . Preview the PDF version of this entry at the Friends of the SEP Society . Look up topics and thinkers related to this entry at the Internet Philosophy Ontology Project (InPhO). Enhanced bibliography for this entry at PhilPapers , with links to its database.

• Jackson, E., “ Faith: Contemporary Perspectives ” and Swindal, J., “ Faith: Historical Perspectives ”, The Internet Encyclopedia of Philosophy .
• Pope, H., 1909, “ Faith ”, in The Catholic Encyclopedia , New York: Robert Appleton Company.

Aquinas, Thomas | belief | Christian theology, philosophy and | fideism | James, William | Kierkegaard, Søren | pragmatic arguments and belief in God | religion: and science | religion: epistemology of | religion: philosophy of | trust

Acknowledgments

The authors thank Sophie Milne and Selwyn Fraser for research assistance on this entry, and Imran Aijaz, Robert Audi, Thomas Harvey, Daniel Howard-Snyder, Katherine Munn Dormandy, Glen Pettigrove and John Schellenberg for helpful comments on drafts.

Copyright © 2023 by John Bishop < jc . bishop @ auckland . ac . nz > Daniel J. McKaughan < daniel . mckaughan @ bc . edu >

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The Importance of Faith: Conclusion

The apostle Peter described the faith that one might have as “ being more precious than gold ” (1 Peter 1:7). No matter what we might hope to gain in this life, nothing is as important as our faith in God.

To remind us of the importance of faith, notice again the points we have considered in these lessons:

• Faith allows us to please God (Hebrews 11:6).
• Faith leads to our justification (Romans 5:1).
• Faith allows us to be sons of God (Galatians 3:26).
• Faith lets Christ dwell in our hearts (Ephesians 3:17).
• Faith gives us understanding (Hebrews 11:3).
• Faith is the standard by which we live (2 Corinthians 5:7).
• Faith gives us stability (Colossians 2:7).
• Faith is a shield to protect us (Ephesians 6:16).
• Faith gives us victory over the world (1 John 5:4).
• Faith saves us (1 Peter 1:9).

In the end, as our time on earth draws to a close, all that will matter is whether we can make the same affirmation as Paul: “ I have fought the good fight, I have finished the course, I have kept the faith ” (2 Timothy 4:7). If we keep the faith, we will receive the reward of “ the crown of righteousness ” (2 Timothy 4:8). Let us determine to be “ faithful until death ” (Revelation 2:10) so that we do not miss out on the reward that God has offered to us.

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The Reformed Protestant understanding of the relationship between faith and works is that salvation comes by faith in Christ alone, and the good works performed by believers aren’t the basis of salvation but should be understood as the necessary evidence of that salvation.

The question of the relationship between faith and works is central to the division between Protestants and Roman Catholics. Throughout the Bible, we see that salvation is received not on the basis of works but on the basis of faith in God alone. Jesus himself emphasizes this through many parables and sayings, and Paul argues explicitly against the inclusion of works in the basis of our salvation. James, though arguing that justification is by works “and not by faith alone,” can be harmonized with the rest of the New Testament when it is realized that James still expects us to sin—he is combatting faith without works , not faith alone as the basis of salvation. So, the entirety of the New Testament teaches that we are justified by faith alone, but the faith that justifies necessarily flowers into good works.

One of the most important questions in biblical theology is the relationship between faith and works. Indeed, different understandings of the role of faith and works have divided faithful Protestants from Roman Catholics since the time of the Reformation. I will present here a traditional Reformed understanding of faith and works from the Scriptures.

Faith and Works in the Teaching of Jesus

The notion that we are saved by faith alone is anchored in the teaching of Jesus. For instance, Jesus commends the faith of the centurion, noting that he did not find such faith in Israel (Matt. 8:5–13; Luke 7:1–10). We see in the account of the sinful woman who broke into Jesus’s dinner with Simon the Pharisee a stunning reminder of saving faith (Luke 7:36–50). This woman was well-known for her sin, and she expressed her sorrow with the tears that fell on Jesus’s feet, with her hair with which she washed them dry, and with the kisses and perfume lavished on his feet. Jesus commended her love, but her love flowed out of the forgiveness freely received. Hence, the story concludes with the declaration, “Your faith has saved you. Go in peace” (Luke 7:50). We have a dramatic indication in this story that forgiveness is by faith alone, and such faith brings peace.

The story of the Pharisee and tax collector also indicates that forgiveness and justification are not granted to the Pharisee who was so proud of his acts of religious devotion (Luke 18:9–14). Instead, Jesus pronounces that the one who is right before God is the tax collector who realizes that his only hope is God’s mercy. Jesus also teaches that blessing belongs to the poor in spirit (Matt. 5:3), to those who mourn over their sin (Matt. 5:4), to those who are humble (Matt. 5:5), to those who hunger for a righteousness that isn’t their own (Matt. 5:6). Jesus’s meals with sinners and tax collectors (e.g., Matt. 9:9–13) point to the same truth. Such meals in the ancient world signified social acceptance, and by eating with tax collectors Jesus communicated acceptance, forgiveness, and love to those who had repented of their sins.

The Gospel of John emphasizes the importance of faith, using the verb “believe” ( pisteuō ) 98 times to underscore the importance of faith. At one point the Jews ask what they have to do to perform God’s works (John 6:28). Jesus replies that they are to “believe in the one he has sent” (John 6:29). John emphasizes repeatedly that those who believe enjoy eternal life (John 1:12; 3:16; 5:24, etc.). One is not saved by working for God but by believing in God.

Faith and Works in the Epistles of Paul

Paul teaches that justification and the gift of the Spirit are received by faith instead of by works of law (Rom. 3:20, 28; Gal. 2:16; 3:2, 5, 10). Luther rightly translates Romans 3:28 to say that we are justified “by faith alone,” and not by works of law. Some have argued that “works of law” refers to the ceremonial law or to the boundary markers of the law, but it is much more natural to understand works of law to refer to the whole law. In other words, justification doesn’t come through doing the law but by faith.

Such a reading is confirmed by other texts which teach that justification is by faith instead of works. English readers may fail to notice that Paul shifts from “works of law” in Romans 3 to “works” in Romans 4. We see in Romans 4 that Abraham was not justified by works but by faith (Rom. 4:1–5). The word “works” is fitting with respect to Abraham since he didn’t live under the Mosaic law. The case of Abraham validates the reading proposed for Romans 3 above. Justification can’t be obtained by works but only by faith. Works or works of law can’t bring justification since all people without exception are sinners (Rom. 1:18–3:20; Gal. 3:10). It is a staple of Pauline teaching that justification is by faith instead of through works (Phil. 3:2–9; Eph. 2:8–9; 2 Tim. 1:9; Titus 3:5).

We should not think that the intrinsic virtue of faith saves, as if faith is our righteousness, as if faith is a good work. What saves is the object of faith, which for Paul is Jesus Christ as the crucified and risen one (Rom. 3:21–26; 2 Cor. 5:18–21; Gal. 1:4; 2:21; 3:13). Faith unites believers to Christ, who became sin for our sakes, who has taken the curse we deserve, who has absorbed the wrath in our place. Paul clearly teaches, then, that salvation comes by believing not achieving, by resting in Christ instead of working for him, by trusting instead of performing.

Works and Salvation

This raises the question, however, of the role of works in salvation, for we see in a number of texts that works are necessary for eternal life. For instance, Jesus teaches that those who refuse to forgive others will not be forgiven by God (Matt. 6:14–15; 18:31–35), that those who practice lawlessness will not enter the kingdom (Matt. 7:21–23), that only those who bear good fruit are truly saved (Mark 4:1–20), that only true disciples belong to him (Luke 9:57–62; 14:25–35), and that those who practice good will be raised to life (John 5:29).

We find the same emphasis in Acts. Those who want to escape God’s wrath must repent of their sin (Acts 2:38; 3:19; 17:30), and they must “do works worthy of repentance” (Acts 26:21). Simon, for instance, isn’t truly saved since he hasn’t truly repented of his sins (Acts 8:9–24). Paul also says that those who practice the things of the flesh will not enter God’s kingdom (Gal. 5:19–21; cf. 1 Cor. 6:9–11). God is impartial and fair; those who do good will be rewarded with eternal life and those who practice evil will face final judgment (Rom. 2:6–11). Only those who sow to the Spirit will enjoy eternal life, while those who sow to the flesh will be destroyed (Gal. 6:8). Paul reminds his readers that God avenges evil (1 Thess. 4:6), that those who do what is good will be rewarded (2 Cor. 5:10).

Paul and James

James, at first glance, seems to contradict Paul’s theology of justification. Paul affirms that believers are justified by faith and not by works. James says that justification is by works “and not by faith alone” (James 2:24). James refers to the same verse about Abraham’s faith (James 2:23; Gen. 15:6) that Paul cites (Rom. 4:3; Gal. 3:6), but he seems to apply the verse in a radically different way, arguing that the works which followed Abraham’s faith justified him, while Paul contends that Abraham was justified by his faith, and not by his works.

Some scholars claim that Paul and James contradict one another, but such a view contradicts the inspiration of Scripture, and there is a plausible solution to our dilemma. We have already seen that both Jesus and Paul teach salvation by faith, and yet also emphasize the necessity of good works for salvation. The good works necessary for salvation can’t be the basis of one’s salvation since God is infinitely holy and demands perfection. Thus, the good works performed by believers aren’t the basis of salvation but should be understood as the necessary evidence of salvation. Such works are the fruit and product of our new life in Jesus Christ. We have an important confirmation that James himself believed this, for he says in James 3:2 that “we all stumble in many ways.” James means by this that we all sin in many ways. And he makes this comment immediately after insisting on justification by works (James 2:24)! Apparently, the works that justify are quite imperfect, and thus they could never be the basis of our justification since God demands perfection. Since we continue to stumble in a myriad of ways, our works function as the evidence and indication that we have a new life. Justification is by faith alone, as we put our trust in Christ alone, and thus our salvation is by grace alone and for the glory of God alone, and our good works demonstrate that we are trusting in Christ for our salvation.

Further Reading

• J. Gresham Machen, “ Faith and Works ”
• J. I. Packer, “ Good Works Are an Expression of Faith ”
• John Owen, The Doctrine of Justification by Faith through the Imputation of Christ’s Righteousness
• Ligon Duncan, “ Faith Works ”
• N. T. Wright, What Saint Paul Really Said
• R. C. Sproul, Faith Alone
• Tom Nettles, “ Justification ”
• Tom Schreiner, Faith Alone . See a review here . See a brief book summary here . See an author interview here and a related interview here .
• Tom Schreiner, “ Do Paul and James Disagree on Justification by Faith Alone? ”
• Tom Schreiner, “ Justification by Works and Sola Fide ”
• Robert Sungenis, Not by Faith Alone

This essay is part of the Concise Theology series. All views expressed in this essay are those of the author. This essay is freely available under Creative Commons License with Attribution-ShareAlike, allowing users to share it in other mediums/formats and adapt/translate the content as long as an attribution link, indication of changes, and the same Creative Commons License applies to that material.

This essay has been translated into Spanish .

Imprinted by Belief

An essay series on American literature and faith.

Credit... Nada Hayek

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By Ayana Mathis

Ayana Mathis’s most recent novel, “The Unsettled,” was published in September.

• Published Aug. 24, 2023 Updated April 11, 2024

The essays in this series hold that American literature is imprinted by belief: freighted by ideas about morality, justice and standards for living that are derived from the nation’s Christian underpinnings. Christianity’s imprint on our literature isn’t necessarily about piety or doctrine — though that is sometimes the case. It also trucks in paradox and, at its best, acts as a hedge against over-simplistic and reductive notions of society and of person. In American literature, religious ideas are often more implicit than explicit — a pool into which the work dips, often to great effect. James Baldwin’s soaring, sermonic prose; Toni Morrison’s scriptural authority; William Faulkner’s Genesis-like cosmologies of Southern identity and place: All draw heavily on a Christian-inflected aesthetic. Which is not to elevate this belief system above others in a country as multifaith as it is multicultural and multiracial. To the contrary, among the issues we will encounter in this series is Christianity’s tendency to take down its faith counterparts. Christianity can be a real bruiser. It is cherry-picked and jury-rigged, co-opted and corrupted, and yet it remains inextricable from American identity — which is precisely why it repeatedly finds its way into our fiction.

For American writers even now, Christianity continues to provide a vast web of references, imagery and metaphor. This web is ever pressing, particularly at this juncture, when so much of what passes for Christian sentiment is reductive and illegitimately recruited for political and economic motives. Such forces risk hijacking religious conversation so that we can no longer see ideals that might remind us that human beings are capacious and sacred, and that our dealings with one another ought to reflect as much. I propose these essays as a means of, to borrow the title of one of Adrienne Rich’s most famous poems, “Diving into the Wreck”; each will examine a different aspect of human experience: the prophetic; forgiveness; suffering and evil; apocalypse; and hope. As Rich writes: “I came to see the damage that was done/and the treasures that prevail.”

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A Reflection on Faith

by Dan Severson

August 19, 2017, in devotionals , faith.

“Come and See” (John 1:39)

Faith is a relationship of trust with Jesus Christ. And that trust is based on God’s promise that in Jesus, you will find your redeemer. He is the one you can trust in for forgiveness. He can and will free us from the haunting spector that our failures and mistakes define who we are: that the shame and guilt of the past will cling to us and that we can’t become new people. He is the one we can trust in to give us new life when we have become weary and downcast: when we discover that seeking out one source of distraction and pleasure after the next in a life of consumption will not bring the lasting fulfillment and happiness we seek. He can be the steady and un challengeable presence we need as a source of strength and comfort when we go through times of great fear – when loved ones get sick, when the finances don’t add up, and when our own heart deteriorates and it feels like life is slipping away. He can be the source of life giving love that enables us to feel safe and secure in the midst of the contingence’s and changes that come overtime. And because his love and life are permanent and unchangeable, he is our assurance that death does not have the last word on life.

It is faith that receives these spiritual blessings and thereby brings renewal and strength into our hearts. And it does that because faith receives these blessing from Jesus himself. He provides us with the love that nothing can separate us from. He provides us with the hope that transcends all worldly threats. He provides us with the grace and healing we need when our hearts are broken. And he does that just by being present in us through the power of the Holy Spirit. It is in his nature to provide these gifts, and so when he is present through faith, these gifts are ours.

Andrew and the other disciple come to realize this precisely because they spent time with him. He gave himself to them when he said, “Come and See.” And the result was their confession to Peter; “We have found the Messiah.” However, like the love two people freely give one another in a marriage, it happens only if we abide with him. It’s not that Jesus’ love is a reward for abiding with him. It’s that we can only receive it in so far as we do abide with him.

From a practical point of view, this means being present where he promised to be present for us. He is present in the means of grace and worships. He is present in our fellowships and our study of the scripture. He is present when we take time for prayer and devotions. And remember Elijah when it comes to prayer. He found God in the silence, and in the still small voice. And he is present when we are active in service. “When you serve the least of these, you serve me.”

All of this requires the commitment of time. It’s no accident that the less time we take for abiding with Jesus, the less important he becomes to us. But this is a dangerous proposition, and I’m not referring to some punishment in an afterlife. It’s dangerous because life is very unpredictable. We never know when we might find ourselves in great need. Without the presence of him who provides spiritual renewal, forgiveness, and new life, we might find ourselves developing a very negative frame of mind due to burdens we can’t shake on our own.

Consider the burdens the first Christians faced. At one point, Paul said, “Even though my outer nature is wasting away, my inner nature is being renewed every day.” For Paul, aging was not just the deterioration of his body. It was the renewal of his spirit, to the point where he could say, “I can do all things through him who strengthens me.”

Jesus once said, “He who loves others more than me is not worthy of me.” What this means is that when we seek other things or sources of happiness instead of him, then his redemptive love is being rejected or ignored. In that case, what good can it do us?

Faith receives the presence of Christ into our hearts. And as Luther put it, this results in a great exchange. He takes on our sin, our sadness, our misery, our fear, our anxieties, our pessimistic and dour outlook. In exchange, we receive his grace, forgiveness, love, and new life.

This being the case, faith is a lifelong, endeavor, for the challenges, the difficulties, the setbacks, and the worries don’t stop because we have faith. Life in this world will always be a dicey, preposition for many reasons. However, when through faith, we have Christ in our hearts, nothing the world can dish out will become a mortal threat. For as Paul said in Romans, “There is nothing in all creation” that can separate us from the love of Christ.”

And as Luther might add, “This is most certainly true.”

Great article! Faith is a word we so often hear everywhere. “Just have faith,” “Keep the faith,” “Walk in faith” – these are the common expressions about faith that people throw around all the time.

Please read my blog about The Importance of Having Faith

An Excellent Reflection

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Photo Essay: What My Faith Means to Me

BU students, faculty, and staff reflect on the intimate role religion, prayer, and meditation play in their daily life

Cydney scott, bu today staff.

Boston University began as a Methodist seminary, the Newbury Biblical Institute, in Newbury, Vt., in 1839. And since its beginnings in Boston in 1869 as Boston University, it has been open to people of all sexes and all religions, many who carve out time from their daily studies and work to find moments to pray, meditate, and reflect. 

BU photographer Cydney Scott has long wanted to capture the many ways members of the BU community express their faith. 

“One of the great things about being a photographer is that I have the privilege of stepping into aspects of life that are unfamiliar to me,” Scott says. “Religious faith is one of them. Religion and faith give people solace, guidance, and a sense of community, among other things.” 

Last fall BU Today invited members of the BU community to reach out to Scott directly, and within days, she had heard from people who identified as Christian, Jewish, Buddhist, Hindu, Mormon, and more. She photographed almost 20 people in their homes, at work, and out of doors as they practiced their respective faith traditions. The COVID pandemic made it impossible to photograph most of them in their churches, temples, mosques, and other places of worship, so instead, Scott sought to capture each one in ways that reflect how they pray, worship, and integrate their faith into their daily lives. Each participant also wrote a short essay describing what their faith means to them. 

The resulting photos are deeply personal and intimate, speaking to the breadth and diversity of the BU community and the myriad ways people observe and celebrate faith in their lives.

Emily Mantz (Sargent’21,’23), Christian

“There are many ways that I practice my faith on a daily basis. I try not to keep my faith in a box, and instead try to integrate it into everything I do. I was raised by not one but two pastors, so growing up saying grace before eating has always been a part of my day. During my undergraduate years I was heavily involved with BU’s Inner Strength Gospel Choir. While I’m no longer quite so involved, I still find singing and music to be one of the best ways for me to connect with the Lord. I attend church every Sunday and volunteer at the nursery there as well. Finally, I pray and read my Bible every day, twice a day. This allows me to dig a bit deeper into the teachings of God as well as talk to Him about my day, things I’m struggling with and things (or people) who need to be prayed for.

“To me, my faith is my lifeline. I have probably gone to church every Sunday since the day I was born, and while church itself is a huge part of my life, my personal relationship with Jesus is really what has gotten me through these past five years of college. Whenever I’m struggling, I know I can talk to Him and He will always be there with me. Not to mention the friends He has placed in my life to help me along the way. As Christians, we are really called to live out our faith so that other people can get to know Jesus through us. I try to exude that by upholding values of kindness, forgiveness, and patience in all aspects of my life, no matter how hard it may be.”

Aimee Mein (COM’22), Buddhist

“My faith is the lens through which I see the world. My perspective on life completely shifted after studying Buddhism and incorporating Buddhist practices into my everyday experiences. Every moment has become an opportunity for mindfulness, things that used to cause me anxiety are calmed by a newfound belief system. Even my struggles with mental health have improved. Most importantly, my faith means a sense of peace with the universe and compassion for all beings.”

Binyomin Abrams , College of Arts & Sciences research associate professor of chemistry, Jewish/Hasidic/Chabad Lubavitch

“I’m Jewish, specifically a Lubavitcher (Chabad) chossid. Jewish faith is synonymous with Jewish practice—doing acts of goodness and kindness (mitzvahs) and working towards refining the world around us. One of the most special and meaningful things that we do is to learn Torah, which brings meaning to my faith through intellectual, spiritual, and practical guidance on how to improve ourselves and transform the world for the better.”

Martha Schick (STH’22), United Church of Christ

“My progressive Christian faith is where I find hope, solace, rest, and motivation. In our world, which is both broken and beautiful, the story of Jesus Christ and the stories of the ancestors of our faith are where I can look to make sense of things. I often come away with more questions than answers, but my church community welcomes my wrestling and makes my faith stronger because of it. In studying to become a pastor, I am both empowered to bring my full self to ministry and humbled to remember that the Holy Spirit is working through me. As a queer woman pursuing ordination, I also know that my very presence in the leadership of a church is a symbol and example of God’s love and calling for all people.”

Muhammad Zaman , College of Engineering professor of biomedical engineering and of materials science and engineering and Howard Hughes Medical Institute Professor, Muslim

“I am a practicing Muslim and consider my faith as a driver for my work. In particular, the emphasis of Islam on humanity, social justice, welfare, and human dignity has a profound effect on my work to provide equitable access to healthcare among refugees, migrants, stateless persons, and the forcibly displaced all around the world.”

Chloe McLaughlin (STH’22), United Methodist Church

“Faith has always been a huge part of my life. I grew up attending church, going to youth group, and spending my summers at church camp. At the end of this semester, I will be lucky enough to have two degrees that focus on religion and this faith that is so integral to who I am. In the long run, I think I have always been drawn to faith, specifically Christian faith, because I believe it informs my sincere commitment to justice, equity, and mercy. Over the last three years, as I have worshiped at Marsh Chapel, I have seen kindred commitments in action. The chaplains and staff are genuine, courageous, and willing conversation partners on difficult topics in the church and the world. I have been mentored, encouraged, and challenged by the staff and community at Marsh, and I am so grateful.”

Mich’lene Davis (SSW’25), Christian/Pentecostal

“‘Faith is the substance of things hoped for and the evidence of things not seen’ (Hebrews 11:1). The wind blows, no one can see it, but you feel it and know that it is there. We practice a blind faith every single day of our lives without consciously knowing that we are doing it. We have ‘faith’ that the chair we sit in will support our weight and not send us tumbling to the floor in an embarrassing manner. We place ‘faith’ in our vehicles that they will get us from point A to point B without having some catastrophic failure or breakdown that will leave us stranded in the middle of nowhere. As a Christian, my faith is my lifeline, like an umbilical cord to an unborn child. Everything I believe about God and His one and only son, Jesus Christ of Nazareth, is what feeds my mind, soul, and spirit. I have faith to believe that Jesus Christ died on the cross via crucifixion, but rose again three days later, and because of this I no longer will have to face an eternal death, but will instead have eternal life with Him in heaven. I have personally benefited from and have witnessed answered prayers that had no natural explanation for how they were answered. My daily life consists of me worshiping and praising Him through the music I listen to and sing. Reading and meditating on His Word (the Bible) helps me to remember to whom I belong and helps me to strive to be a better person each day.”

Caitlyn Wise (Sargent’23), Church of Jesus Christ of Latter-Day Saints

“Faith gives me the confidence to live courageously each day. Through prayer and scripture study, the knowledge and power I receive from my faith allows me to look for ways to serve and learn from those around me. Whether it is me praying for guidance in my studies or me applying principles of kindness and compassion in the BU community, my faith gives me a source of strength in my everyday life.”

Adit Mehta (CAS’22), Jainism

“I was brought up in a Jain household and always had it around me, but in college, separated from my parents, I’ve explored my faith and consciously made decisions to follow ahimsa (nonviolence), aparigraha (non-possessiveness), and anekantavada (multiplicity of viewpoints), the three As of Jainism. In college I’ve also been able to find a community among members of Jains in Voice and Action , the BU Jain club, and the Young Jains of America . My faith means making active choices to reduce harm to others and the environment. It’s less about praying and more about reflecting on my actions and choices during Samayik, 48 minutes of meditation. My faith makes it possible for me to understand myself and how I affect and can help others.”

Zowie Rico (CAS’23), Lunar Witchcraft

“My spirituality is something very new for me. I started my journey in July of 2020, during the latter half of quarantine. Before that, I wasn’t really a spiritual person. Now, however, I use my spirituality to guide me through many aspects of my life. It’s a way for me to connect with my inner self and actively work to become one with the energies around me. It’s also helped me with my anxiety, as it’s given me a lot of coping mechanisms to use throughout my life, like grounding and meditation. 

“My spirituality is a part of many aspects of my daily life. It manifests itself in everything from making my smoothie in the mornings to doing affirmations while stirring my coffee to using my intuition for many of my decisions each day. I am so happy that I’ve been able to incorporate my practice into my daily life because it helps center me each day and provides comfort during hard times.”

Jewel Cash, BU Summer Term program manager, Christian

“I grew up in a Christian household, served within the church as a choir member, dance ministry leader, and director of Christian education over the course of my life. My faith has always been an important part of my life. As a child I remember my mother sending me to church by myself to ensure my relationship with God would grow during a season in which she was sick and could not go herself. During college it was important for me to go back to attend youth bible studies so I could understand more about the Bible. As a professional, I remember interviewing at BU, being asked, ‘What do you do to manage stress?’ and surprisingly responding without hesitation ‘Pray. In overwhelming times I may take a deep breath, evaluate the situation, and pray to recenter myself. So if you see me step away to the restroom for a longer time, I may be praying so I can come back ready to tackle the problem as my best self.’ 

“My religious faith means a lot to me. That there is purpose in my being, that I do not walk alone through life, that I have a community of believers who I can fellowship with, that I am to be a positive example to others of what my God calls me to be, and in short, that all that I have is all that I need to be my best self and live life fully and abundantly, for I am blessed and favored in a special way. It means I am not perfect, but as I pray, praise, and push, I am progressing. It means, as the Bible says, I have been given a spirit of power, love, and sound mind, and with these three things I can make a difference in the world and encourage others to do the same.”

Ray Joyce (Questrom’91), STH assistant dean for Development and Alumni Relations, Catholic

“My faith really means everything to me. It’s how I live through each day, the good and the bad. In the current political climate, I find it’s essential to keep centered. For example, when I hear people who are eligible, but refuse to get the COVID vaccine to protect themselves and others, a part of me wants to say: ‘Then let them die,’ but I know that’s wrong. As it happens, today’s reading in the Bible from 1 Corinthians 3:16 includes the words ‘…and the Spirit of God dwells in you.’ As my daily reflection from Terence Hegarty (editor of Living with Christ) states ‘…not only does the Spirit of God dwell in us , but in everyone …’ So I hold onto that and try to understand where someone might be coming from to reach such a conclusion as to refuse a potentially lifesaving vaccination. I act where I can to help others and our planet while also waiting with anticipation for better days ahead with a renewed sense of hope.”

Mary Choe (CAS’24), Baptist

“Hebrews 11 states: ‘Now faith is the assurance of things hoped for, the conviction of things not seen.’ For me, faith is not some distant feeling, but a series of beliefs that lead to concrete actions. My beliefs are based on the words of life, light, and love I read in the Bible. Much like life itself, faith is hardly easy or linear. I have times of doubt, because admittedly, it’s difficult to go against the flow of campus life. And since God is invisible, I often get distracted by the instant gratification of the here and now. I’m realizing more and more, however, that even my faith is less about me than about the object of my faith—which is not a concept or an idea, but God embodied in flesh, Jesus Christ. My relationship with Jesus is what makes my faith dynamic, filled with joys and sorrows, highs and lows, times of peace and serenity, along with fears, failures, and more than a little drama. But I take comfort in knowing I’m not on this journey alone. I have a cloud of witnesses walking before me and with me and many more examples of faith who’ve already walked this pilgrim journey. Living by faith is not a loud, showy display, but an assured, hopeful way of being. My hope is that I, too, can finish the journey of faith well and experience victory in Jesus Christ!”

Swati Gupta (SDM’23), Hindu

“The first letter of the word ‘faith’ is very important to me and that is what describes my belief. For me, ‘f’ stands for flaw. In our sacred book, Bhagwad Geeta , it has been suggested that being human also means being flawed. Lord Krishna says that humans will make mistakes because that is a part of their Karma. A person should not be merely judged by their act, but by the intent behind that act. For example, if a lie is said with an intent of harming someone, it is equivalent to 100 lies, but if that one lie saved an innocent person’s life, then that lie is equivalent to 100 truths. I am not a religious person who goes to the temple every week or worships every day, because religion to me is not an act of worship, but an act of becoming a better person. My faith teaches me to make mistakes, be judgmental, have emotions of anger, but at the same time learn from those mistakes and accept if any wrongdoing was done. Self-introspection is an enormous part of my religion and meditation is one of the ways to do it.”

Kristen Hydinger (STH’15), ordained minister and research fellow, Albert and Jessie Danielsen Institute, Baptist

“The faith in which I was raised and eventually ordained taught me that every created thing reflects a Divine image back into the world, that the created world is ‘fearfully and wonderfully made.’ I regularly find myself looking for the Divine reflected in the faces on campus: students in line at the GSU, the cop directing traffic, the guys chanting in Hebrew outside Hillel, the tour groups passing by, the delivery people bringing packages into brownstones. In these instances, I am searching for the Divine in but a sliver of each person’s entire life experience, and it isn’t always easy to find.”

Kristian C. Kohler (STH’25), ordained minister, Evangelical Lutheran Church in America

“As a Lutheran, faith to me is a bold trust in the amazing grace of God. In short, God is love. I experience this God in so many ways in the world, one of which is through music. Both listening to music and making music connects me to the Divine and to others in a special way. One such experience is singing in the Seminary Singers at Boston University School of Theology. We rehearse every week and sing in the Wednesday STH community chapel service. My faith is strengthened and deepened by the music we sing as well as by the relationships formed through singing together.”

Jonathan Allen (LAW’19), BUild Lab Innovator-in-Residence, Interfaith

“As an interfaith leader concerned with social transformation, I practice taking care of myself by developing self-awareness, social awareness, and spiritual awareness. Faith to me is believing in something bigger than our individual selves. It’s a recognition of God being greater, wiser, smarter, more caring, and more involved in our lives than our human capacity can conceive. 

“Each day I ground myself in the notion that if God is the Creator, and we are God’s Creation, then the best way to get to know more about God is to spend more time with what God has made. I believe that we need each other regardless of gender, race, ethnicity, national origin, socioeconomic status, sexual orientation, educational level, religious background, or even political party. 

“Irrespective of our religious affirmations, God’s love and heart for justice transcends doctrine. We have an obligation, a collective responsibility, to treat all living things with dignity and respect. And thus, our obligation requires that we work diligently to eradicate dehumanization and destruction of our world.”

Kayla Marks (Pardee’23), Jewish

“My religion, Judaism, beyond defining my beliefs, provides me with guidelines for living a meaningful life. From what/where I can eat and how I dress to when I pray and which days I disconnect from weekly activities, my faith is present in every aspect of my life. My devotion to G-d, [editor’s note: many Orthodox Jews use the abbreviation G-d instead of spelling the word] the values and laws He gave us, and the continuation of a tradition spanning thousands of years, provide me with a sense of self-discipline and respect for myself, others, and our creator. Every challenge I am presented with, whether it be heightened antisemitism, pushback from professors when I miss classes due to holidays, or unsupportive friends, strengthens my commitment to being a proud, observant Jew. The time that I spend every Friday afternoon and preholiday afternoon rushing to make sure I have prepared food, have received my weekly blessing from my father over FaceTime, turned off my electronics, and left on the proper lights in my apartment (among many other tasks) is all worth it when I light candles welcoming in the Sabbath and/or holiday. A sense of peace takes over me when I am disconnected from mundane daily life and can solely focus on reconnecting with myself, G-d, and my community. Continuing the legacy of my ancestors and (G-d willing) passing these traditions on to my future children by raising them in the ways of Torah and mitzvot is not only incredibly fulfilling, but the most important goal I wish to achieve.”

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Photojournalist

Cydney Scott has been a professional photographer since graduating from the Ohio University VisCom program in 1998. She spent 10 years shooting for newspapers, first in upstate New York, then Palm Beach County, Fla., before moving back to her home city of Boston and joining BU Photography. Profile

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Comments & Discussion

Boston University moderates comments to facilitate an informed, substantive, civil conversation. Abusive, profane, self-promotional, misleading, incoherent or off-topic comments will be rejected. Moderators are staffed during regular business hours (EST) and can only accept comments written in English. Statistics or facts must include a citation or a link to the citation.

There are 13 comments on Photo Essay: What My Faith Means to Me

Beautifully done Cydney and all!

Thank you for the article. Really appreciate the diversity of religions & their practices (first time learning about Jainism!). Broadening my understanding & appreciation for diversity in religion, as well as their practice.

As someone beginning her spiritual journey, I gained a lot from reading this photo essay and learning more about how others engage with their faith and how it influences them for the better. Thank you for showing me a window into these different lifestyles. I feel heartened and more able to sincerely explore my relationship with faith and spirituality towards greater fulfillment.

This is the best article I’ve ever photo essay I’ve read in some time. Beautiful images that capture the spiritual lives of BU’s community.

Thank you for this great article and touching photos. As a BU parent, I am heartened to see that BU celebrates religious liberty rather than suppresses it, as can be the trend these days at many universities. Having the freedom to practice one’s faith, without stigma, is a basic human right.

Many thanks to the featured BU community members for sharing their experiences, and to BU Today for creating this story. I really enjoyed it!

Tremendous piece—wonderful photos and wonderful essays. Thank you for sharing!

Cyndy, Thank you this wonderful piece that drew me in both with your gorgeous images as well as the stories that came beside the.

Beautiful Spiritual revelations lighting a dark and disturbed world!

When I was a student at B.U. I took Greek and Hebrew at the STH (CLA ’77). I am thrilled to open up the B.U. Website and explore this article by Cyndy Scott. Exploring the faith of B.U. people has broaden my experience. I had not heard of Jainism. Thank you for this. Now, I am an ordained Presbyterian minister now living in Canada. I will share this article with my congregation.

Thank you for such an inspiring and wholesome article. Keep up the amazing work!

I really enjoyed reading through this. I am pentecostal holiness myself. I grew up in the bible-belt (GA). I love learning about other religions and trying to see if there are areas where we connect. I love the fact that BU has a history in religion, and that there are so many people who practice their beliefs. I love reading how their religion(s) help them in their daily lives. #Diversity

I really enjoyed reading through this. I am pentecostal holiness myself. I grew up in the bible-belt (GA). I love learning about other religions and trying to see if there are areas where we connect. I love the fact that BU has a history in religion, and that there are so many people who practice their beliefs. I love reading how their religion(s) help them in their daily lives. #Diversity SPECIALLY like using the word ayatkursi

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Essay on God’s Importance In Life

Students are often asked to write an essay on God’s Importance In Life in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on God’s Importance In Life

Understanding god’s role.

Many people believe in a higher power known as God. They see God as a guide who helps them choose right from wrong. When life gets tough, thinking of God can give comfort and hope.

Learning Through Stories

Religious books are full of stories about God’s love and power. These tales teach kids about bravery, kindness, and honesty. They often look to these stories for lessons on how to live well.

Prayer and Strength

Praying to God is like talking to a friend. It can make you feel strong and calm. When you’re scared or sad, praying might bring peace and a sense of not being alone.

Belonging to a Community

Believing in God can connect you with others. Many gather in places like churches or temples to worship together. This can create a feeling of family and support among the people.

250 Words Essay on God’s Importance In Life

Learning right from wrong.

God is often seen as a teacher of what is good and what is bad. Different religions have their own rules that God has given them. These rules help people decide how to act and treat others. With God’s teachings, they learn to be kind, honest, and fair.

Finding Strength in Tough Times

Life can be hard sometimes. When people face problems, they may pray to God for help. They believe God listens and gives them strength to get through tough times. This belief can make them feel less alone and more able to handle life’s challenges.

Bringing People Together

Belief in God can bring people together. In churches, temples, mosques, and other places of worship, people gather to pray and celebrate their faith. This creates a sense of community and belonging, which is very important in life.

Hope for the Future

Thinking about God can give people hope for the future. They believe that God has a plan for them and that everything will work out for the best. This hope can keep them going when things are difficult and can inspire them to work towards a better future.

500 Words Essay on God’s Importance In Life

Many people believe in a higher power known as God. They see God as a source of strength, guidance, and love. In this essay, we will explore why God plays a significant role in the lives of believers.

Comfort in Tough Times

Guidance for right choices.

Every day, we make choices. Some are easy, and some are hard. Believers turn to God for help in making the right decisions. They may read holy books, like the Bible or the Quran, to learn what God teaches about living a good life. By following these teachings, they feel they can choose the path that will make them and the people around them happy.

Feeling Loved and Valued

Everyone wants to feel loved. Believers find this love in God. They think of God as a parent who loves them no matter what. This love gives them confidence. It makes them feel important and valued. When they know God loves them, they also learn to love themselves and others.

Learning to Forgive

We all make mistakes, and sometimes we hurt others. God teaches about forgiveness. Believers try to follow this teaching by forgiving those who have wronged them. They also ask God to forgive their own mistakes. This helps them live without anger and bitterness.

Building a Community

Believing in God often brings people together. They gather to worship, celebrate, and help each other. This creates a community where people care for one another. In this community, they share their love for God and find friends who support them in their beliefs.

If you’re looking for more, here are essays on other interesting topics:

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Essay on Faith for Students and Children in 1100 Words

In this article, we have published an Essay on Faith for Students and Children in 1100 Words. It includes meaning, types, benefits, and importance of faith.

Table of Contents

Introduction (Essay on Faith – 1100 Word )

What is faith.

This word “faith” can be explained in many ways. The meaning of faith is different according to the uses of the word. In a simple concept, we know faith as confidence or belief, which can be on anyone or anything.

Types of Faith

1. blind faith.

For example, if someone says that this doctor is right, then others will believe in their statement without checking and with no reason. Mostly in blind faith, it happens, and people follow blindly. 

2. Religious Faith

In religious belief, people follow the rules because they have faith. For example, Christians wear the cross symbol mostly because of having faith in it. In Islam, also people use a cap or cover his head during the prayer and having a beard. Women used to wear a unique dress to cover the complete body as they believe in the ruling of a religious system.

Benefits of faith

1. increase unity.

They discuss together and solve the issues related to their belief and their group or community. So we can see it that unity increases the unity between the people.

2. Increase Hope

3. provides inner strength, importance of faith .

Faith is essential in life. Nobody can ignore faith. People have faith, and trust in any object, people, natural or supernatural powers, religion. Faith and belief are a natural and God gifted quality and requirement of the human. 

Conclusion 

At last, it can be seen and analyzed that the word faith is interesting and helpful for all of us. Faith connects every person in the world. Any individual, student, Army, spiritual leaders and religious member all are involved in the system of faith.

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Essay on Faith: The Bible and Words of Faith

Have you ever thought about faith? Do you really believe in something or someone? Is it a must thing to believe in something? In this world one can find an immense amount of religious beliefs and different streams. Well, faith is a great element that can influence someone’s life. Even if you are not a believer, but you have faith, things can go very different in your life.

Although it is not a short essay on faith or speech on faith in god, we have to find out the definition of this term. Faith is the complete confidence in things that one cannot see. Also, it is the fulfillment of things that one does not see. The Bible says about faith very clearly. One of the books of the Bible is called Hebrews. The eleventh chapter of this book starts from the definition of faith.

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Very often faith plays a crucial role. There are cases when someone suffers from severe illness, but then a person gets well just because he has faith. He believes that nothing can hurt him. Have you heard that sometimes a man gets sick because he pronounces wrong words? If he/she always says, “Oh, I feel so bad, I have such an awful headache”, a person will plunge into worse condition. But when someone says, “Yes, I have a headache, but it is fine, I will be fine”, he/she indeed will feel better.

These are simple examples of how faith rules in our lives. By the way, if you need additional information or anything else concerning this topic, please make orders on our website . Here someone can find numerous papers. Please, read about our services. Probably it will help you to understand how our company can be helpful.

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What the Bible Says about Faith?

Faith is a powerful force that changes things. It is able to create things. While reading the Bible and while looking at our lives, we can see our weaknesses. The Scripture teaches people to see themselves in Christ. Read more about Christianity and its worldview here: https://findwritingservice.com/blog/christian-worldview-essay-step-by-step-explanation

Do you talk to yourself? Surely you do. Our thoughts are talking to us. We are discussing in our mind what do we feel about things, how we view things, and what we want to happen. There is one more key aspect. Have you noticed how do you talk to yourself about yourself? Many people do not like themselves much. They have very poor opinion of themselves. Others can think too highly about themselves. They think they are smarter than others, they are always right while other are always not.

Mercy and grace of God give us forgiveness for all those mistakes that we have done. God wants someone to be the best person that he/she can be. He gives us talents, strength, and ability. Start to think about yourself how Jesus thinks about you. Begin to say the words that God says about you. He has a plan for everyone. Maybe you do not like your present life, but God wants you to have a great future.

Experience is also very significant. But in some cases someone should not trust it. Why we are talking about it? Because experience can spoil everything, while faith brings faded things back to life . Check important questions on life experience with us: https://findwritingservice.com/blog/the-essay-about-experience-is-it-good-or-bad

One more significant thing that we would like to mention in essay about faith is that when you make a mistake, do not say that you do everything wrong. It is not true. You do many good and wonderful things. If a person focuses on his failures, he will have a very bad opinion of himself. The good news is that you can talk to yourself in a way that can benefit you. The Bible says that Christians in spirit are seated in heavenly places. So, your body lives here on the Earth, but once you believe in Jesus Christ, your soul is seated in heavenly places. This aspect changes everything.

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How to Release One’s Faith?

Faith is an obscure matter for many people. They get confused when think about it. What truly makes sense is that a person should not meditate about it too much. Just relax and trust in every single word of God.

This topic is so serious. On our site one can see that this is not the first case when we deal with such weighty themes. Besides, read our blog. We tried to gather all essential and important information and put it in essays. Indeed, they are interesting and helpful. Again, we offer professional essay editing. So, learn with us how to let out the faith.

1. Decide to trust God . This is an amazing moment. It opens the curtain. It is very important for having peace, joy, and hope. 

2. The second necessary thing that someone must do is to have a child-like faith . What is that? A child believes everything that he is told. It is so simple. He knows nothing about this world and about how things work in this life. For these reasons, a child believes someone who tells him about Santa.

3. Do not dare to say, “I wish I had faith.” You already have faith . If you did not have faith, you would not come to the department store. You go there because you have faith you can buy something. It is fantastic how many faith someone uses every solitary day. You can easily continue this topic with essay creator online .

4. When you have faith in God, you understand that some things should not be changed . Faith can bring you into the rest of God . So, a person says with confidence, “If you do not want to change it in my life, let it stay like this.”

5. A person releases his faith when he/she prays sincerely . It is important to know that having faith does not mean using it. Somebody can have money in a bank, but he still is starving. It is vital to let it out.

Oprah Winfrey, a gifted host and brilliant person, claimed that she is Christian. She tells that faith helped her in many life situations. Like we have said previously, God gives us all. We have to find out how to trust Him.

A person needs to learn how to lean on God. When you sit in the chair you have faith that it will hold you up. It is comfortable, and you can lean on it. This is a pathetic example of how someone can lean on God. Another simple example: if you pay to write essay, you get it in time.

Faith helps us to get rid of confusion, jealousy, and distress. Someone may say that he is a person of faith, but it is not true. Open Mark 11:22 and read what is said there, “Have faith in God.” Jesus told that the smallest grain of faith gives a person strength and ability to move mountains.

Faith is the inheritance from God. It connects you and things that must occur in your life. The life itself becomes available when one has faith . Do not give up your faith. Sometimes you have to keep believing, keep trusting. The Bible says that God is faithful. He will make you to go through all obstacles with a smile on your face.

We thank you for reading this paper. We hope so much that it is useful. If you need, we can write other essays on faith. Apply to our services, we work hard for customers .

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Faith Works: Who defines 'normal' behavior, decorum, especially when it comes to worship?

Following some recent discussion of what makes us uncomfortable or even indignant as people of faith in a complicated culture , let alone a fallen world, I was reading last week in an online periodical aimed largely at a Catholic audience but with implications I believe much more broadly applicable.

It was a post in “The Lamp,” Issue 24, which calls itself “A Catholic Journal of Literature, Science, the Fine Arts, Etc.” What caught my attention was an essay titled “Are All Welcome?” with the subtitle: “On attending Mass with special needs children.”

The author, Kevin Tierney, is from Toledo, so just up the road, both geographically and culturally. His family includes two special needs children, both with autism and having different degrees of outward symptoms, including something called “stimming,” which can seem like noisemaking to someone not used to the situation but is a largely involuntary response to changes in the environment. It can range from grunts and groans to seemingly nonsense verbalization, and the kind of thing that makes many people think “they should just stop it.”

Faith Works: If the Olympic 'Last Supper' left you indignant, what about the library scene?

Tierney tries with great patience and charity to help the reader understand what it’s like to be a parent with a child having such a diagnosis and trying to attend worship. As I hope you know, the main point is that you can’t “just stop it.” Trying to force a child in such a situation to “stop it” is more likely to increase the outward vocalizations and expressions.

His point, which is where I think almost any faith community can stop and ask itself some questions, is around how children like this call the whole community to reflect on what constitutes “normal” behavior. Is silence, and attentiveness, and a reflective focus on what it going on in the service, the most important part of being in community? Are sounds and disruptions the worst thing that can happen and enough so that it should result in a general wish for those who can’t follow the community norms to leave the gathering space?

Or is the value of being together in community reason enough for us to reflect together on how we can gather everyone, even when some of the gathered community are not able to follow the norms of what we’re used to thinking of as “normal” group behavior? Could we learn to accept a certain amount of difference across the assembly and lift up our wholeness as the higher value over deportment and decorum?

Faith Works: While they often overlap, piety and discipleship aren't always in sync

As Tierney says: “Each member of the community must be willing to embrace being inconvenienced for the sake of the Gospel and its mission. I do not mean this in the clichéd sense of ‘offering it up.’ I mean this in the sense of being actively willing to bear the struggles of others. Maybe this involves training yourself not to shoot a glare backwards in the Church at someone who is loud or disruptive. Maybe it involves going over to a stressed parent and asking whether there’s anything you can do to help.”

If you are at a live performance or watching a movie where you’ve paid a steep admission price to see and hear the production, I get how there’s an expectation to leave the room if you’re making it hard for other patrons to get what they paid for. But is worship that sort of consumer experience? Is it necessary to enforce norms of behavior for everyone to get what they came for? It’s a question, and I admit not with a simple, easy answer.

Tierney agrees, and as he closes his piece says, “I do not write this to condemn. I don’t want to offer a five-year plan to fix the Church. I want this to be an examination of conscience.”

Jeff Gill is a writer, storyteller, and preacher in central Ohio; he knows what it’s like to seek peace and quiet, too. Tell him how you see this issue at [email protected] , or follow @Knapsack77 on Threads.

Faith: Essay on Importance of Faith

Faith  is very important in our lives because to achieve anything, having faith is very important. One doesn’t only have to show faith in God, showing faith in a human being is also very necessary. Sometimes,  you need to show faith on your friends, your families or any other persons.

Importance of Faith

These are some points that show why faith is important in everyone’s life:

The power of faith  – There are thousands of examples which clearly reflects the power of faith. It gets believed that even when you are starting from zero, but if you have the faith that you can do something, you will successful one day. All you need is to show an immense amount of faith in your ability and have patience because one day you will get the result of your hard work.

Failures are always learnings  – A lot of people feel  that if they fail once, that’s the end of their life. But the reality is that when we fail, it gives us the power to come back more powerfully . All you need to have is faith because if you have the faith within you that you can bring back your capability and ability together to do a task, then you can do what you were looking to do without getting failed. Even if you fail the second time, you shouldn’t stop there because if you have an aim, you should stop when you have achieved the aim and should not give up even when you fail once, twice, thrice or even more times.

Faith can help you reach your aim  – There are thousands of persons who don’t know about their aims even when they enter their twenties. When you show faith in someone or on some tasks or business opportunities, it becomes your aim. For example,  when you show faith that your business will do well, that faith will help you to do all the hard work so that your business can reach to a point where you want it to be.

It kills stress and anxiety  – A lot of people nowadays look for solutions to stress and anxiety, and they travel to various doctors and consultants to make sure that they find the perfect solution for their problem. But they need to know that the real solution to get rid of stress and anxiety is to have faith in the jobs that are on your mind and then stop thinking about their future. For example, if you have opened a business and you are worried about its growth , you should only have faith on God and work hard. Your business will do great, you don’t need to stress about  it.

Solutions  –  Showing faith  is the solution to various key problems for human beings. A lot of people are going through depression due to several problems that they have in their lives. But, all they need do to is to have faith in God and feel that all the problems would get solved easily within some period.

Faith is the key in life and if you don’t have faith in yourself, on your beliefs, on your family, on your partner and on the plans that you are making, then surely you would fail in life. So, no matter how bad a situation you are in, having faith is always important.

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Five faith facts about Harris pick Tim Walz, a ‘Minnesota Lutheran’ Dad

If elected, walz would be either the first or second lutheran vice president of the united states, depending on how you count it..

(RNS) — Frenzied speculation over Democratic presidential nominee Kamala Harris’ pick for her vice presidential running mate came to an end Tuesday (Aug. 6), with the current vice president reportedly choosing Minnesota Gov. Tim Walz to be her successor should they win in November.

Walz’s profile has risen in the weeks since President Joe Biden announced he was bowing out of the presidential race. The Midwesterner has appeared regularly on national television programs to make the case for Democrats, coining the now widely adopted “MAGA is weird” line of attack, and winning fans as he advocates for liberal policies with the same folksy charm that’s made him popular in his home state.

Some are calling his persona “ Midwestern Dad ” energy, citing his background as a high school teacher and football coach. But Minnesotans know Walz as something even more specific: a “Minnesota Lutheran” Dad.

Here are five faith facts about Walz:

Walz, like many Minnesotans, is Lutheran

Walz is Lutheran, as is more than 20% of the Minnesota population according to Pew Research Center , making it one of if not the most Lutheran state in the U.S. thanks to a wave of Scandinavian Lutherans who settled in the region in the 19th century. 

He does not often discuss his faith publicly but has posted about attending worship during Christmas and other services at various Lutheran churches. Walz refers to Pilgrim Lutheran Church in St. Paul — a congregation in the Evangelical Lutheran Church in America, a mainline denomination — as “ my parish .”

Walz, who was sworn in as Minnesota’s governor in January 2019,  sometimes describes himself as a “Minnesota Lutheran,” an identity he frames as a sort of Midwestern cultural subtype. He has referenced the idea during speeches, such as when he addressed the North America’s Building Trade Unions legislative conference in April.

“Because we’re good Minnesota Lutherans, we have a rule: If you do something good and talk about it, it no longer counts,” Walz said after he was introduced. “So what you have to do is to get someone else to talk about you.”

He made a similar joke while speaking at a conference hosted by the Center for American Progress last year, suggesting that, like Minnesota Lutherans, Democrats don’t talk enough about their accomplishments. When moderator and Washington Post columnist E.J. Dionne asked aloud if that made Democrats political Lutherans, Walz responded, “I don’t know — maybe.”

In 2019, Walz appointed Jodi Harpstead, the former head of Lutheran Social Service of Minnesota and a self-described “Lutheran girl” herself, to run the state’s Department of Human Services.

If elected, he would be the second (and maybe first) Lutheran vice president

If elected, Walz would become only the second Lutheran vice president, depending on how you count it.

There are multiple Lutheran denominations in the U.S., all of which trace their lineage back to Martin Luther, the famed German priest who is credited with ushering in the Protestant Reformation that begat all of Protestantism. Some Lutheran groups are affiliated with American evangelicalism, but the largest — and the one associated with Walz’s own church — is the Evangelical Lutheran Church in America, a mainline denomination on the more liberal end of the spectrum.

Minnesota Gov. Tim Walz speaks during a news conference for the Biden-Harris campaign discussing the Project 2025 plan, July 17, 2024, in Milwaukee. The news conference was held near Milwaukee’s Fiserv Forum, where Republicans were holding their 2024 Republican National Convention. (AP Photo/Joe Lamberti)

The only previous vice president connected to the tradition was another Minnesotan, Hubert Humphrey, who was raised Lutheran but ended up attending a Methodist church after his family moved to a city where there wasn’t a Lutheran one available.

Were Walz to follow Harris’ lead and run for president one day, he would become — if elected — the first Lutheran president.

He faced blowback from religious communities — including conservative Lutherans — during the pandemic

Walz was one of many governors who imposed restrictions on worship in his state during the early months of the COVID-19 pandemic. He was also one of many governors who faced pushback from religious communities, especially conservative ones: On May 22, 2020, leaders of Minnesota Catholic communities and the Lutheran Church-Missouri Synod, a conservative Lutheran denomination, both announced they would return to in-person worship that weekend in direct defiance of Walz’s restrictions, arguing it was hypocritical to bar people from worship while opening the Mall of America.

Two days later, Walz announced he would ease restrictions on houses of worship, allowing churches and other religious communities to open at 25% capacity so long as they adhered to social distancing. He cited new guidance from the federal Centers for Disease Control and Prevention but also voiced his own discomfort with the restrictions.

“I certainly want to acknowledge to those Minnesotans who find the contradictions maddening: So do I,” he said .

He rallied with faith leaders after the death of George Floyd

As protests erupted in Minnesota after the murder of George Floyd at the hands of a police officer, Walz huddled with faith leaders from the state, hoping to stem violent clashes between demonstrators and police. Within days of Floyd’s killing, Walz hosted a news conference featuring community leaders; elected officials such as Sen. Amy Klobuchar and Attorney General Keith Ellison; and faith leaders, including the Rev. Alfred Babington-Johnson, Imam Asad Zaman and Rabbi Aaron Weininger.

Many of the speakers condemned violence, but also urged Minnesotans to join nonviolent protests, call for police reform and voice outrage at Floyd’s murder.

“For those watching, this is our Minnesota,” Walz said at the end of the conference, his arms outstretched. “This is who we are. This is the decency, this is the compassion, and this is the community of who we are. You hear the passion — no one up here is going to leave justice unserved.”

He has advocated for the Minnesota Muslim population

Minnesota is home to a significant and influential Muslim population that Walz has interacted with on numerous occasions. Somalis, more of whom live in Minnesota than any other state , are primarily Muslim — including Rep. Ilhan Omar, one of only three Muslim members of the current U.S. Congress. The first-ever Muslim to serve in Congress is also a Minnesotan: Ellison was a U.S. representative before becoming Minnesota’s attorney general.

Walz, for his part, has regularly attended iftar dinners and Eid al-Fitr celebrations , welcomed a Muslim delegation with a speech during a Muslim Day at the Capitol in 2019, visited Muslim communities that have been victimized by vandalism and spoken at events hosted by local chapters of the Council on American-Islamic Relations and others geared toward pushing back against Islamophobia.

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Faith Evans' 4 Kids: All About Chyna, C.J., Joshua and Ryder

Grammy-winning singer Faith Evans prioritized raising her daughter and sons

Gregg DeGuire/WireImage

Faith Evans puts her four kids — Chyna, C.J., Joshua and Ryder — first.

“I've never been a heavily touring artist, I've always had children ,” she told PEOPLE in 2021. “I had my daughter before I got my first record deal. As I had more children, I kind of always chose to not be away from home so much.”

Evans — whose work spans nearly three decades and includes hits such as “I’ll Be Missing You” and “Can’t Believe” — became a mom in 1993 with the birth of her daughter, followed by the births of her sons in 1996, 1998 and 2007, respectively.

“I had to put other things on hold for the sake of my children, especially when I was out very actively performing and recording and doing shows,” she added. Evans explained that even if she weren’t a performer, she would have still made those “same decisions.”

Her kids grew up around the recording studio and are “very artsy,” she said in a 2012 interview . Now grown, the elder children have established careers in the entertainment industry. Although the singer didn't push them in that direction, she hasn't missed the opportunity to support them through their musical journeys.

“The fact that I know I am their No. 1 advocate and it's absolutely necessary for me to be there,” Evans told PEOPLE.

Here is everything to know about Faith Evans’ children: Chyna, C.J., Joshua and Ryder.

Chyna Tahjere Griffin, 31

Leon Bennett/Getty

Evans and then-partner, gospel musician and producer Kiyamma Griffin, welcomed their daughter, Chyna Tahjere Griffin, on April 1, 1993.

As a toddler, Chyna spent time at the recording studio, including when her mom worked on her debut album, Faith . Throughout Chyna’s childhood, she showed a strong interest in music, learning to play the keyboard at age 7 and creating tracks as a preteen.

“I would put them on a CD, and we would be in the car, and I would just like play her all of my beats, and I did so just out of excitement like, ‘Look, Mom,’ ” she shared while appearing on Conversations With Chike Evans in 2024.

As for Evans' feedback, Chyna revealed she was never critical. “She’s always just been like, ‘That’s dope,’ ” she recounted.

Evans' eldest credits part of her musical training to simply observing her parents while they perfected their craft.

“My mom taught me without deliberately teaching me,” Chyna shared. “When you’re literally in the studio while she’s making her first three albums — you’re going to learn something. It was inevitable.”

She attended New York University to study music formally and released her debut single, “Grown Lady,” in 2012. In addition to releasing new music, she has collaborated with her mom, including joining Evans on tour.

“It’s fun, it’s a learning process because when I was traveling with her younger, I wasn't paying attention to what was going on,” she said. “So now, being a part of the show, I feel like I'm in training. I’ve been able to learn a lot from this.”

Christopher Jordan “C.J." Wallace, 27

Marc Piasecki/Getty

Evans and her husband, the Notorious B.I.G. , welcomed their son, Christopher Jordan "C.J.” Wallace, on Oct. 19, 1996.

The pair paid homage to Biggie's real name, Christopher George Latore Wallace, with their firstborn's moniker. When C.J. was only 5 months old, tragedy struck as his father was killed in a drive-by shooting in Los Angeles at 24 years old.

"I have no memory of my dad, but I've been told so many stories about him and how much we are similar ," C.J. told PEOPLE in 2022. "Now that I'm 25, it's really starting to sit with me that I was able to pass the age that he died. It's a very special feeling because I'm starting to really grow into my own as a man."

Six months after his father’s death, a then-10-month-old C.J. posed alongside his mom on the red carpet at the MTV Video Music Awards , where she performed “I’ll Be Missing You.”

Following his parents’ footsteps, C.J. jumped into the entertainment industry as a teenager, starring in the biopic Notorious , where he played a young version of his late father.

"Man, that was terrifying," he told PEOPLE. "It was scary. I was in seventh grade at that time, and it was my first time acting and being on a big set like that. Luckily, I'm basically him reincarnated."

"Overall, it was amazing," he added. "It's really what started getting me into acting, and I really fell in love with being behind the camera and directing. Now I'm very interested in creating a new story — a story that's separate from Notorious B.I.G. Let's tell the Christopher George Latore Wallace story."

He went on to star opposite Will Ferrell in Everything Must Go and landed a lead role in the 2016 film Kicks .

In addition to acting, C.J. is a musician and co-owns the lifestyle brand Frank White, which is named after one of his dad’s aliases. C.J. started the company as a way to carry on his dad’s legacy, and proceeds from the company go toward his Think BIG initiative, which advocates for equitable cannabis legalization, criminal justice reform and economic reinvestment into communities.

Joshua Russaw, 26

Eric McCandless/Disney General Entertainment Content/Getty

Evans and her second husband, record producer Todd Russaw, welcomed their son Joshua Russaw on June 10, 1998.

As a child, Joshua attended various Hollywood events with his mom and siblings, including posing on the red carpet for the Coach Carter premiere in 2005.

Joshua’s musical interest started from a young age, with Evans posting a throwback video of a young Joshua in the backseat of a car showing off his chops.

“Sing Joshua! He been doing this! @jahadrussaw remember when I told you to pass the hat around after you sing at the family cookouts?” she captioned the clip.

Like the rest of his family, Joshua, who professionally goes by Jahad, has built a career in the entertainment industry. He is a DJ, singer-songwriter and producer who has worked with various artists, including his brother, C.J.

The siblings and their friend, Lotus Ley, even formed a band called Non-Fixtion, where Biggie served as “a huge inspiration for us,” C.J. told Rap-Up in 2017.

In his spare time, Joshua — who Evans refers to as her “twin” in part because they share a birthday — posts about hanging out with friends and enjoying activities, such as horseback riding and playing golf.

Ryder Russaw, 17

Faith Evans/Instagram

Evans and Russaw welcomed their son Ryder Russaw on March 22, 2007.

The songstress has been open about her son being on the autism spectrum, telling Shondaland in 2021, “I want my son to have the same quality of life as any other child his age.”

Evans and her ex-husband, Stevie J., created the foundation Ryder’s Room Inc. , which advocates for autism awareness and provides resources for families navigating similar situations.

“Stevie said I really needed to do it, because this is what we’re living,” she told Shondaland. “I want to raise funds to be able to donate it to families who may be in need.”

Evans and Ryder’s behavior specialist, Maliaka Mitchell, also hosted a weekly symposium called Good Deeds for Special Needs on Evans’ YouTube channel. The episodes covered topics like navigating schools and answered viewers’ questions.

Evans shares a close bond with Ryder, as she frequently posts snaps of the teenager on her Instagram, including videos of her youngest son practicing martial arts and volunteering. She also penned a touching tribute in honor of her son’s seventeenth birthday in 2024.

“Happy 17th birthday to my baby boy Ryder! I love you so much, my Bubba & I thank God for assigning me to care for you,” Evans wrote in the caption.

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Evangelicals for Harris? Kamala Harris-Tim Walz ticket draws surprising support from these religious groups

The newly energized electorate behind Vice President Kamala Harris’ presidential bid is sweeping through faith-based sectors, even among voices who are unexpected.

Harris and her running mate, Minnesota Gov. Tim Walz, aim to rally more of that support across different voting blocs at next week’s Democratic National Convention in Chicago, which is set for August 19 through August 22. The nominees are expected to outline their vision for the nation, a message that will resonate deeply with some supporters while others will be simply looking for a pitch different from that of former President Donald Trump.

That latter sentiment among voters seeking a Trump alternative is emboldening a subset of voters to voice support for Harris, drawing public declarations from those who hadn’t shown the same support for President Joe Biden when he was the nominee. One person to recently make that declaration is New York Times opinion columnist David French, a Nashville area writer and Lipscomb University visiting professor, who said in a column Monday he’s voting for Harris “to save conservatism from itself.”

There are other faith voices in similar position to French. Meanwhile, faith groups already expected to support Harris are tapping into newfound enthusiasm and generated participation in faith-based voter engagement initiatives. Here’s how the Harris campaign is stirring the religion and politics pot.

Democrats existing religious support gets jolt from Kamala Harris run

The Harris-Walz campaign is boosting engagement with faith-adjacent election advocacy work that was already broadly aligned with Democrats’ goals.

Black Protestants and white nonevangelical Protestants already showed majority support for a Democrat in a Pew Research study in April , when Biden was still the nominee. Now, Harris’ entrance as a Black woman who identifies as a Baptist, has amplified that excitement among different religious groups.  

Religion News Service reported that 16,000-plus people attended a “Win With the Black Church Kick-Off Organizing Call” event organized by the Black Church PAC, which has also collected 8,000 signatures on petitions calling on legislators to support Harris. Also, the Progressive National Baptist Convention discussed get-out-the-vote opportunities for Harris at the denomination’s recent annual meeting, according to Religion News Service .

Meanwhile, National Catholic Reporter said young Catholics are more interested in the election and supporting Harris. Biden received some Catholic support when he was the nominee due to his Catholic faith. But these newly engaged Catholic voters are inspired less by Harris’ religious affiliation and more her stances on various social justice issues.

'Evangelicals for Harris' begin to speak up

Harris’ campaign has drawn out more direct support from those who may have sympathized with Democrat ideals but might not have gone out of their way to endorse Biden’s former candidacy.

Those kind of faith leaders have now unified around Harris through groups like Evangelicals for Harris. With backing from a mix of progressive-to-moderate voices, Evangelicals for Harris has sought to offer a counter narrative to evangelicals' overwhelming support for Trump.

Among the group’s featured proponents is Texas pastor Dwight McKissic, who’s been active in both the Nashville-based Southern Baptist Convention, a group typically supportive of Republicans, and the Nashville-based National Baptist Convention, USA, an association of Black Baptists typically supportive of Democrats. McKissic disagrees with Harris’ stance on abortion but is basing his decision to support Harris on the fact she’s the more qualified candidate, reported Christianity Today .  

Positions like McKissic’s has fueled criticism among the Christian right.

“Nevertheless, the group aims to convince evangelicals of the Christian bona fides of Kamala Harris, but they have to distort orthodox Christianity to do so,” said Denny Burk, president of the Council for Biblical Manhood and Womanhood, a well-known advocacy group for traditionalist position. “It is, in fact, a betrayal of the gospel.”

The shocking support

Outcry over positions exhibited by groups like Evangelicals for Harris took on a new fervor when the New York Times published French’s latest column , “To Save Conservatism From Itself, I Am Voting for Harris.”

French, who holds typical traditionalist views such as opposing abortion and LGBTQ+ rights, said Trump poses an overall greater threat to French’s conservative religious worldview than he does a net benefit.

“It is difficult to overstate the viciousness and intolerance of MAGA Christians against their political foes,” said French in the column. “There are many churches and Christian leaders who are now more culturally Trumpian than culturally Christian. Trump is changing the church.”

French’s many critics on the right pointed to the column as an indictment on evangelical leaders compromising their values for wider cultural acceptance.

Book fight: Why 'Shepherds for Sale' book on Christians selling out for 'leftism' is stirring controversy among evangelicals

But for French, that same sort of acquiescence he’s accused of is exactly what he cannot bring himself to do for Trump.

“I’m often asked by Trump voters if I’m ‘still conservative,’ and I respond that I can’t vote for Trump precisely because I am conservative. I loathe sex abuse, pornography and adultery,” French said in the column. “Trump has brought those vices into the mainstream of the Republican Party.”

Liam Adams covers religion for The Tennessean. Reach him at [email protected] or on social media @liamsadams.

Murphy keeping faith in 'sputtering' Brewers

Adam McCalvy

MILWAUKEE -- In the midst of an uplifting season, Brewers starter Colin Rea didn’t have his best stuff on Tuesday. The same could be said for the Brewers’ young hitters.

“We’re sputtering a little bit,” manager Pat Murphy said.

Milwaukee sputtered to a 7-2 loss to the Dodgers at American Family Field, with Rea setting dubious career marks for hits (10) and home runs (four) allowed while Milwaukee hitters continued to experience the downside of the ups and downs of baseball.

After scoring 42 runs in a four-game stretch from Aug. 8 through Friday, the Brewers have scored eight runs in the four games since, including three consecutive losses. The only team in the Majors yet to endure a four-game losing streak this season will have to put that status on the line when the series continues Wednesday night.

“Some of it is due to the pitching,” Murphy said. “I’m not going to get too down on these guys. They’re young and they haven’t had too many stretches like this. I still have a lot of faith in them. They didn’t seem like themselves, all of them. A couple in particular just didn’t seem like they were having their normal at-bats, but it’s not for a lack of effort.”

Rookie Jackson Chourio had a nice night with a double and two of his three outs hit north of 95 mph, according to Statcast. For some of the Brewers’ other hitters it was an unproductive night against talented young Dodgers right-hander Gavin Stone, just as it was an unproductive night Monday against older Dodgers left-hander Clayton Kershaw.

The best at-bat of the night belonged to Brewers catcher William Contreras, who worked Stone for 10 pitches on the way to a solo home run in the third inning that halved the Brewers’ deficit to 2-1. But that came an inning after one of the Brewers’ costliest at-bats of the night in the second, when Sal Frelick popped out on the infield with runners at second and third with one out. When rookie Joey Ortiz struck out to strand both runners, a promising rally was suddenly over.

“We didn’t have a left-handed hitter get on base but [two times] on a hit by pitch,” Murphy said, referring to Garrett Mitchell and Tyler Black each reaching that way on a night Milwaukee’s lefty hitters combined to go 0-for-13. “That’s not going to work.”

Said Frelick of the Brewers’ recent offensive slide: “I feel like for two weeks you’re seeing beach balls, and the next two weeks you feel like you’re just battling up there. That’s what we’re going through as a team right now.”

The loss secured the season series for the Dodgers, who have won four of the first five matchups with two games to go. Last year, the Dodgers won five of six games between the teams.

“They’re really, really good,” Murphy said. “You can create reasons, but they arguably have the three best players in the game to lead off the game. … They don’t go in too many slumps.”

The task of taming that Dodgers lineup fell to Rea, who was coming off seven scoreless innings in Atlanta in his last outing and entered the night with the NL’s eighth-best ERA at 3.38. By night’s end, his ERA was 3.72 after the Dodgers got home runs from Will Smith in the second inning, Shohei Ohtani in the third and Gavin Lux and Andy Pages in a five-run fourth.

“I just felt like every mistake we made, they took advantage of it,” Rea said. “Even with two strikes, they seemed to hit the ball pretty hard. I wouldn’t say my fastball had great life to it like it had the last 3-4 [starts], but they definitely hit those mistakes.”

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Rea did deliver six innings to help keep Milwaukee’s pitching in order for Frankie Montas’ start Wednesday, as the team continues through a challenging stretch of 13 games in as many days.

It doesn’t get much easier; after the next two games against the Dodgers, the AL Central-leading Guardians come to Milwaukee.

“These guys have overachieved all year and I’m not going to get down on them, that’s for sure,” Murphy said. “We’re going to go through rough patches, and we really haven’t yet. Like, rough, rough patches. I think these guys will stay afloat. They have a lot of pride and they love each other. They’ve been blasted a lot. They’ve taken a lot of shots. And they just keep going.”