Theology of Faith

1. Discuss the human dimensions as well as the modern dilemma of faith?

            Today in the world at large people are not sure that they believe in God anymore. There is a crisis of faith. On one hand there is a tremendous development in human sciences and technology today knows no bounds. Through these developments human beings have begun to presuppose their independence to the extent of delegating the concept of God to the realm of irrelevance and obscurity.

            In the early days the question was about the content of faith but now it is the question of faith itself. Modern question is- Is faith possible? Is it needed to believe in the Absolute? Can one believe in love, sanctity, etc? The modern question is of the validity of faith itself. Till the 15^th and 17^th centuries the assumption of God was unquestionable. Atheism was impossible. But today it is impossible to believe in God. It’s nearly shameful to profess faith in God. Traditional beliefs and value systems are breaking down. People think only fanatics visit churches. A crisis of faith has occurred: Is it worthwhile to believe in God? Has priesthood become irrelevant today?

            Faith by its very nature involves a dynamic response from the believer. In this regard can we talk about non-practicing believers? Karl Rahner says “every age has got its own task before God. Today it is not whether to believe in this or that article but whether to have faith at all”? The question today is—does man have the capacity to believe?

2. What are the terms and nuances of faith in the OT, in the Pentateuch, Prophetic Literature and the Psalms?

The Terms of Faith in the OT

            There is no single exact term in the OT which is used for faith. There are two terms which speak more or less about faith.

1. He’amin (origin is from aman, the root word of amen). It means to believe, to trust or to rely on. It can also mean to be firm or to make firm. This word was translated into the LXX as πιστεύειν (verb) or πιστις (noun). Before going into the religious usage the term also has a secular connotation-to say aman to some object was to recognize the relationship of the object to the reality. Faith in the secular sense often implied a negative meaning.  E.g. when the sons of Jacob tried to tell him that Joseph was alive he did not believe (Gen 45: 26).when Moses told the people that God had sent him they did not believe (Ex 4: 1-9).  The queen of Sheba did not believe the reports of Solomon’s splendor (2Chr 9: 6).  Faith always represents relationship e.g. Belief of the people after they beheld the great power of Yahweh against the Egyptians (Ex 14:31, as if to say since he is doing this for us let us believe).  In Num 14:11 we see “How long will they refuse to believe in me in spite of all that I have done for them. Thus it is clear that due to this relationship factor that the context of faith in the OT is the covenant (I am your God, you are my people). Faith reaches its apex in Isaiah 7:9-“Unless your faith is firm you shall not stand at all”. Believing in God is to exist as a nation (for the Israelites).

2. The second term is Batah (B’T’H). It means to feel secure, to trust, to confide in and also to be careless (in the sense of no anxiety or cares). This word gives more the sense of security. Aman is more in relation to God. Batah  is in my own condition, my own feeling of security, but security in God. Prophets condemn security in chariots, army, horses, cities, deceptive words, riches etc. (Hos 10:13; Is 31:1; Amos 6:1; Jer 7:4-8; Job 49:4). The positive use of placing ones trust in God it also finds use. This is suiting the purpose of our study. E.g. Jer 39;18 (trust in the Lord); Ps 4:6 etc. In the psalms, the word batah means trust, belief, and hope. It is used about 100 times.

The Nuances of Faith in the OT

1. Faith in OT is an integral attitude of man in respect to Yahweh. There is knowledge and recognition of his saving and governing power in the history of Israel.

2. To have faith in God is to have trust in his promises.

3. Obedience to Yahweh’s commandments.

In short, to believe in God in the OT means to say yes or amen to all the words, promises and commandments of God.

Faith in Pentateuch

The greatest figure of faith in the OT is Abraham (Gen 12:1-3; 15:6). God asks Abraham to sacrifice what he loves most, i.e., Isaac (Gen 22). In later traditions Abraham is hailed as the figure of faith. (Sir 44:19-20; in the NT Gal 3: 6-14; Rom 4: 2-25; Heb 11: 4-12, 17-19; Jas 2: 20-24). The story of Exodus is also fundamental in the understanding of faith in the OT. Also reference may be made of Ruth who left everything to follow her mother-in-law.

Faith in Prophetic Literature

Here the preaching is on trust and belief in God. Rely not on yourselves but on God. (Is 7:9; Ch. 28 & 31. Even in Deutero Isaiah, the people are despondent but yet they are asked to have faith. Habakkuk says just before the exile “the righteous shall live by his faith” (2:40). The righteous are those who live patiently for the vindication of God. Paul uses this theme in his writings with regard to justification (Rom 1:17; Gal 3: 11). Prophet Jeremiah says that though the wicked seem to prosper yet through their hope in God and by waiting patiently and faithfully they are vindicated.

Faith in the Psalms

Here faith is basically seen as trust. Psalm 23: 4-6-I trust in the Lord, my shepherd, because he leads me in love. The historical psalms e.g. 78, 22 etc. narrate the story of Israel’s trust and confidence in the Lord. The theme of faithfulness and trust is seen together in Psalm 26: 1-3.

3. What is the teaching of the NT on faith: Synoptic Gospels, Johannine Literature, Pauline literature and in other NT writings? Are there any differences in the understanding of faith in the various books of the NT? What is the main thrust of the NT as regard faith?

            In the NT the terminology for faith is very clear. Πιστις is the word used for faith in the noun form. The verb form is πιστεύιν. Both occur 243 times each apart from adverbial forms. Thus, these words are the most prevalent of the NT terminologies. Though πιστις was rarely used in the religious sense by secular Gk. Literature it is used specifically for religious connotation in the NT.

            In the NT Paul and John are the ones who use πιστις most extensively. The word πιστεύιν (to believe) basically means to rely on, to trust, to believe and to entrust or commit oneself. The noun πιστις means faithfulness, trust, belief or faith. So, in the NT πιστις may not have just one meaning but varied connotations. Faith is an experience and describing in words an experience is never easy. Anyway, the NT terminology for faith is much more standardized than the OT. To further clarify the meaning of faith St. John uses seeing or knowing and Hebrews uses confidence.

In the Synoptic Gospels there are two kinds of faith seen:

Kerygmatic faith: Accepting the proclamation of the dawn of the kingdom of God i.e. Jesus’ proclamation. Examples: Mk 1:5; Lk 1: 45 (Mary).

Petitionary faith: The faith that those who came to Jesus for healing showed. Example: Mk 2: 3-13 i.e. healing of a paralytic; Mk 10; 46- 52 i.e. healing of Bartimaeus; Mt 8: 5-13 i.e. healing of the centurion’s servant. Jesus praises those who have a strong faith. Everything is possible for those who believe for faith is a participation in the power of God (as in Mk 11:23 i.e. a mountain moving faith). There is no power by oneself but faith gives power to the anavim of Yahweh.

In the Pauline Literature is seen he most extensive use of faith in the Bible. For Paul, the justice of God begins and ends in faith (Rom 1: 16-17). Here faith is first of all an acceptance of the Gospel of Jesus. Paul often summarizes the Good News as the saving death and resurrection of Jesus e.g. Rom 1: 3-4; 1 Cor15: 3-5 (a very ancient and basic faith formula). Paul’s mission was to announce the Good News to the Gentiles that they may believe and have faith. Basing on Rom10: 4-17, we can say that for Paul, faith is:

1. Acknowledgement of God’s saving power in Christ i.e. in Christ we experience the work of God.
2. Faith is not legalism or obeying certain norms but a personal commitment.

If we say that through our deeds we can achieve our salvation then we mean that we can get salvation by ourselves. But for Paul humans by themselves are not capable of overcoming sin in their lives. The justification is by grace of Christ (2Cor3: 4-6) and our competence is from God (Phil 3:9; Eph 2: 8-10). The fact of justification by faith is the Pauline contribution to the understanding of faith. It marks a departure from the Jewish understanding of justification based on law and ritual. Paul proposes a fundamental unity which means a willingness to depend on God abandoning self-sufficiency and making efforts to make one worthy. This is Paul’s main idea of faith. In Romans and Galatians Paul speaks much of faith, trying to explain justification by faith. If justice is available through the law then Christ died to no purpose (Gal 2:21). Other texts also speak of the same, example- Gal 1: 6-9; Gal 1:8; Gal 2:20; 2Cor 5: 17; 2Cor 13:15; Rom 8:1-4; Rom 8: 9-17;

Faith also draws us in to Jesus’ own relationship with the Father. By faith we become related to God as Jesus is related to God i.e. faith makes us children of God- Rom 8: 14-17; Gal 4: 4-7. Faith is also an acceptance of the new creation which makes us free from slavery to evil and sin. Faith is an acceptance of the kerygma and not a mere cognizance of it. Faith in Paul calls us to have a new understanding of being human for there is a new dignity in being Christian. Being under sin is to go below the dignity of our Christian vocation. Thus faith shapes our lives. In fact our faith is our way of life. Faith also has an element of knowledge. There is the knowledge of the kerygma 1Thes5:2; Rom 6:3. We must also know about the truth of our baptism in Christ. Faith is accepting the essential proclamation of the PDR of Jesus that is not merely intellectual but existential and experiential.

Faith, in Johannine Literature, is a belief that leads to salvation (Jn 20: 30-31). The gospel uses the word ‘to believe’ in verb form 98 times but not a single instance of the noun form is found. For John, faith is:

1. ‘To believe’ is to believe in the testimony of Jesus (Jn 3:11, 31:33, 8: 13-14).
2. ‘To believe’ is also to believe about Jesus (Jn 5: 31-40).
3. It also means to receive the message which Jesus brings from the Father (Jn 17:8).
4. It also means to accept the truth about teachings and doctrines (Jn 7: 16-17; 8: 31-32; 18:37).
5. Ultimately, faith focuses on the person of Jesus (Jn 1:12-13; 3: 15-18; 4: 53; 6:44-47; 8:24; 1Jn 5: 1 & 5).
6. Faith is also the condition of eternal life. Jn 5: 24; 3: 36 etc.

In John there is a process by which a person comes to faith and signs are associated with it.

In Hebrews faith is used 32 times out of which 24 occur in chapter eleven alone. In fact Chapter 11 begins with the classical definition of faith. Faith is the assurance of things hoped for. God has promised these things and since it is God who has assured us of these we can be sure that God cannot fail. One of the purposes of the letter to the Hebrews ( and even Revelation) is to urge the believers to bear patiently with the persecutions. To persevere in the midst of trails and difficulties- Heb 12: 1-13; 5:11-16, 20; Hebrews understands faith as very similar to hope and patient endurance. Therefore Hebrews shows Jesus more as an example of faith rather that object of faith. There is no denial of faith in Jesus but the emphasis is also on imitating Jesus’ faith. Chapter 12 gives the example of Jesus- an example to follow in the road of faith.

In Letter to the James, Chapter 2:14-26 says- Faith without works is dead. This could be the reaction against oversimplification of the justification by faith principle of Paul.

In the Pastoral letters the doctrinal content of faith is seen. The confession of faith is aided by reason. Example- faith is an intimate friend who leads us to call him/her my alter ego, source of strength, etc. But here one should not get lost in the doctrines alone and thereby lose sight of the personal commitment due to God.

            In conclusion we can say that in the NT there is seen a cognitive element (along with the response entailed in the OT to the covenant God). Salvation is linked to what God has done for his people through the PDR of Jesus. Faith is acceptance of the apostolic proclamation. In the NT there are many formulations of faith.

4. “Faith is man’s lived response to the call of God within the core of his being”. Elaborate.

            The call to faith is a dynamic reality and entails a response lived out in personal commitment. The author explains the statement in the article- The Call of God. He uses the parable of the royal marriage feast. The first to be called by God were the Israelites who refused to come citing preoccupations and giving lame excuses. Now a new call is sent forth in the person of Jesus Christ, his Son, which is unique and final. The call to faith in Jesus is a holy call made by his church through the Spirit. The call continues in our age and will do so till the day of the Second Coming.

What is the dynamism implied in this call? It is a call of joy (Rev 19:9) which brings one out of darkness into the marvelous light of God (1 Pet 2:9).  It is in this light that we are able to find hope (Eph 4:4) and enter into the state of peace (Eph 2:14). It is also, hence, a call to freedom (Gal 5:13) i.e. a freedom of being able to love God and our neighbor not for any selfish gain but each for his own sake. Through this we become holy (1 Thes 4:7). The call is itself a grace and is given as a gift. The call of God is an invitation to rise in our lives from one state to the next thereby growing in our very human nature. Such is the dynamic nature of the call of God to faith.

How is it to be lived within the core of one’s being? This is the vital aspect of the call. It is a gift but yet our response to it has to be personal, integral and total. Like the guest who did not turn up in proper festive garments we cannot be in anyway in two minds about our response. The garment shows both our inner disposition and the external expression of it. To accept the call to faith is to accept it inwardly and outwardly, not only to accept the wedding invitation but to come to the feast properly attired. In short, this means to embrace, with joy, the single call of faith in opposition to all other calls, to abandon all efforts of self-righteousness, to cast off the misery of egocentric attitude and to submit totally to the dynamism of God’s call. Thus we live out from the very core or foundation of our being the faith to which we are called by God.

5. What were the main features of the Reformers’ understanding of Faith? Discuss the response of the church?

            The protagonist of the Reformation was Martin Luther (1483-1546). He was an Augustinian monk who was particularly against the Pelagian heresy and scholasticism. According to Luther these insisted too much on human reason. Luther tried to recapture a more Theo-centric theology of faith. In the question of faith we rely on God- we become just before God not because our own power but because of God’s power, i.e., God acts in us. By passively, allowing what God acts in us, we allow our own righteousness. We don’t have to do anything. Therefore, faith has its source not in the believer but in God. God created faith in us through his words especially the word of the gospel.

Faith and Reason: Faith and reason according to Luther are always in conflict. Thus, one must submit reason to faith. One must slay reason as a sacrifice before God to render worship. Luther uses reason as a handmaid of faith. According to Luther, there are two kinds of faith. 1. Acceptance of what God says as true, i.e., saying yes to the content of faith. 2. Act of trust and confidence (fiduciary), i.e., personal trust in God which has a nature of complete surrender and actually makes faith complete.

            The main feature of Luther’s doctrine is justification by faith alone. One can place no hope in self. Christ is the source of salvation (especially based on St. Paul) who makes us just by exchanging his innocence for our sins. Some authors, especially Catholics, hold the view that for Luther, even after justification, we remain sinners but God covers the person with his cloth of righteousness. But this is not so true; Luther also says that faith will show forth itself in good works, preaching, sacrifice etc. If a person is a man of faith, he will be ready to sacrifice his own life many times over. Just as heat and light cannot be separated from fire, so too faith and works are seen in a justified person.

Council of Trent (1546-1563): Response of the Church- Council of Trent was the response to the Protestant reformation. Its Decree on Justification was published in 1547. In Chapter 5 and 6 of the Decree the role of faith is seen. It says that even at the beginning the soul to have faith must be touched by God’s grace (Spirit). Thus, even for initial faith we need God’s grace. Without grace one cannot be justified, but will be condemned. But correcting Luther, the Council’s idea was that a necessary cooperation with grace is needed as opposed to Luther’s idea of passive submission to God. The cause of righteousness/faith is baptism and therefore it is called the sacrament of faith.

The characteristics of Trent as contained in ND 1923-1935:

            Chapter 1 to 3 offer an overall view of God’s plan of salvation: people are unable to justify themselves (ch.1), but, thanks to the divine dispensation manifested in Christ (ch.2), they attain justification through him (ch.3).

            Chapter 4 to 9 deal with the first justification as the concrete realization the divine plan of salvation: a brief outline of this first justification (ch.4) is followed by the conciliar exposition of the necessity of preparing for it (ch.5) and the manner of this preparation (ch.6). The causes of justification are briefly stated within the frame =work of the categories of scholastic theology then prevalent (ch.7). The two concluding chapters of this section explain the correct understanding of the Pauline formula stressed by Luther, according to which, the sinner is justified through faith (ch.8), and the reasons for rejecting Luther’s conception of the certainty of justification through faith.

            Luther speaks of an infallible certitude after justification but the Council teaches that even if there is some certitude, it cannot be absolutely infallible. Chapter 11 speaks of the observance of commandments. Faith alone is not enough. It must be aided by good works.

             

6. Discuss the salient features of the teachings of Vatican I and Vatican II on faith. Point out the similarities and differences.

Teaching of Vatican I on faith: It is contained in the Dogmatic Constitution on the Catholic Faith: Dei Filius (1870). The main teachings are contained in Chapter 3. This chapter has seven paragraphs.

1. It gives the definition of faith as full submission of the will and intellect to the God who reveals, i.e., an existential approach. Faith is not a human virtue but supernatural virtue.
2. Here the question of faith and reason is dealt with. Is faith in accord with reason? The conclusion is in the affirmative. Faith is reasonable, it may be beyond the capacity of reason but it is at least reasonable. The Council declared that God conjoins the external and internal through the Holy Spirit, i.e., grace is fundamental to faith.
3. It speaks about grace and freedom. We need grace to believe.
4. This concerns the object of faith. What is the content of my faith? It is the revealed truth contained in the Scripture and Tradition.
5. This speaks about the necessity of faith to enter into eternal life.
6. This claims that the Church is credible by virtue of its wonderful qualities.
7. Here, the Council talks of grace leading to truth, and Catholic Church is the truth, so all those in the grace of God will be with the Catholic Church. Salvation is only within the Catholic Church.

Teaching of Vatican II (1962-1965) on Faith: It is contained in the Dogmatic Constitution on Divine Revelation, Dei Verbum.

            DV makes a thematic treatment on faith in no.3. it speaks of three dimensions of faith based on St. Paul.

1. Obedience to God.
2. Free and trusting self commitment to God.
3. A willing and free assent to the divinely revealed truth.

The grace of the Holy Spirit must precede and assist human faith.

Comparison between the two councils:

1. For Vatican I, revealed truth contained in Scripture and Tradition is the only content of faith. Whereas, Vatican II also recognizes the good and rays of truth that could be contained outside the Church (NA 2).
2. Vatican I speaks of salvation only within the Church. But Vatican II calls the non-Christians as also lovingly believing (LG 15). God can lead people who don’t know the Gospel into faith (AD 7).
3. For Vatican I, God is the object of faith and the mystery/articles of faith was the material object of faith. In Vatican II faith is not only the revealed God but God in himself. The material object is not merely the doctrines but sharing in God himself because revelation is nothing but the self -communication of God.

8. Give brief presentation of: The nature of faith, attributes of faith, life of faith, the universal call to faith and Christian faith.

The Nature of Faith:

 1. Faith in the broad, anthropological sense of the term, is a constant feature of human cognition and existence. In this sense, faith also has a secular or philosophical connotation. E.g. faith that the sun will rise tomorrow or faith in the reliability of my senses.

2. Faith in the theological sense is a self surrender to God as he reveals himself. This is more than a mere intellectual assent but it is a complex act of assent, trust, obedience and loving self-commitment.

3. Faith is a religious act. It involves an adoring submission of self to God as supreme Lord of all things. There is no self centeredness but God is loved for his own sake.

4. Faith presupposes revelation. One cannot respond to God without his call. God’s word/call comes through signs and symbols given in history.

Attributes of Faith:

1. Faith is free. It is the believer’s own act-a conscious choice to respond to God’s initiative. Faith grows in freedom and it is divine grace that sets the believer free.

2. Faith is supernatural: It is borne by grace. Anyone who wishes to acquire faith or grow in it needs to pray for the needed grace. Faith is a gift: It is infused into the mind by God.

3. Faith is experiential. Though not distinctly perceived its presence is felt by its holy effects and a sense of union with God.

4. Faith is cognitive. In faith, I must recognize that what God reveals is actually true. Otherwise, faith cannot be a solid ground for total self-commitment.

5. Faith is sapiential. Faith provides a wisdom that enables the believer to see reality from God’s perspective. The action of the Holy Spirit is felt here.

6. Faith has a doctrinal component. God’s revelation has a content that can to a certain extent be spelled out in propositions that capture its true meaning.

7. Faith is reasonable. It is so in so far as human reasoning can reach the conclusion that it is reasonable to assent the revelation as coming from God.

8. Faith is and should be critical. To keep itself free from error, superstition, frauds, delusions and self-deceptive projections faith must have the capacity for intellectual judgment.

9. Faith is firm. Its firmness gives the believer full assurance and leads to commitment.

10. Faith is obscure. It is as if faith-perception is made in a mirror, dimly. This is because God infinitely surpasses all human perceptions and is utterly transcendent.

11. Faith is vulnerable. The believer is often led to doubt and disbelief due to the human faculty of freedom and will.

The Life of Faith

1. Faith comes from hearing. It is a response to the salvific good news that is heard through proclamation. It is also a response to the interior word that is heard.

2. By exception faith may arise without hearing. This is the “inchoative faith” or the “seed” that is bestowed on an infant during baptism.

3. Can unbaptized infants be saved without faith? Proper doctrine on this point is unclear but in some way known to God they may be saved through the faith of the church.

4. Faith is foundational. It gives a decisive orientation to the believer basing on new principles and values.

5. Faith inwardly transforms the believer. It gives meaning to human life and a sense of personal union with God. Thus, there is an inner peace and joy that the world cannot destroy.

6. Faith has exterior as well as interior acts. The believer gives testimony to ones personal faith through works of love and mercy towards others.

7. Faith strengthens human community. It brings trust, commitment and truthfulness and removes suspicion, greed and selfishness. It ushers in peace, justice and a civilization of love.

8. Faith is subject to growth. As the ages go, the faith of individuals also advances through clearer knowledge of revelation, firmer conviction, and liberation from superstition and greater dependence on God.

9. Faith is sometimes stunted. Due to ignorance, superstition and anxiety or fear faith may not lead to confident and loving self-surrender to God. Here charity may be absent and this faith is dead or unformed. Such faith needs support of those alive in faith.

10. Faith faces challenges. Sometimes faith may face challenges from other false and inadequate faiths. The challenge may come from natural forces, military and political power, wealth or other material agencies.

11. Faith can be lost. Having the nature of a free response faith can be renounced and lost. There could be despair, distrust or suspicion and these may lead to the loss of faith.

The Universal Call to Faith

1. Faith is necessary for salvation. Without freely accepting God’s call eternal life cannot be achieved.

2. Faith is a constant and universal possibility. In every human heart there is an innate restlessness that cannot be calmed except by God’s loving presence. Through God’s universal salvific will it will be possible in some measure for faith to be attainable always and by all.

3. Faith may be expressed and nurtured by non-Christian religions. God’s omnipresence presumes that non-Christian religions, even though they lack the fullness of revelation, contain expressions and vehicles of genuine faith.

Christian Faith

1. Even before the time of Christ, faith was at work in Israel as the people of God’s choice. The Old Testament speaks about Jesus in an obscure way as if preparing for Christianity. It was due to the inspiration of the Holy Spirit.

2. Faith reaches its full and divinely intended stature in Christ. Through his trustful obedience to the Father, Jesus becomes the paradigm of all faith. It was fully expressed when he went through the moments of suffering and death. So Jesus becomes the exemplar for the trust and obedience that are constitutive of faith.

3. Faith finds its most adequate expression in Christianity. Inspired by Jesus’ PDR Christianity uniquely discloses the nature of God, goal of human life and the path that leads to everlasting life.

4. Faith can enrich and be enriched by other belief systems. God’s revelation in Christ completes and crowns whatever is true and salvific in other religions. Thus the need for serious dialogue with other religions and communities arises.

5. The Church is the home of faith. It is in the Church that the deposit of faith is to be found for all. She transmits its faith to its members through the Scriptures, creeds and authoritative faith. The Church also makes Christ present in the world through the sacraments.

6. Christianity is a future-oriented faith. The Christian faith involves an acceptance of God’s promises and a confidence in God’s power. It also looks at Jesus as the redeemer of those who those await him in faith when the eschatological time comes.

7. Faith, as we experience it, is provisional; it supplies for a vision that is yet to be given. Only through final salvation we get a clear vision of God.  We know him now only through the veil of our faith.