Faith
This article discusses faith in a religious context.
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The word faith has various uses; its central meaning is similar to "belief", "trust" or "confidence", but unlike these terms, "faith" tends to imply a transpersonal rather than interpersonal relationship ? with God or a higher power. The object of faith can be a person (or even an inanimate object or state of affairs) or a proposition (or body of propositions, such as a religious credo). In each case, however, the faithful subject's faith is in an aspect of the object that cannot be rationally proven or objectively known.
Related Topics:
Belief - Trust - Confidence - Transpersonal - Interpersonal - God - Higher power - Proposition - Religious credo - Hope - Action
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In religious contexts, "faith" has several different meanings. Sometimes, it means loyalty to one's religion. It is in the latter sense in which one can speak of, for example, "the Catholic faith" or "the Islamic faith." For creedal religions, faith also means that one accepts the religious tenets of the religion as true. For non-creedal religions, faith often means that one is loyal to a particular religious community. In general, faith means being sure of what you hope for and certain of what you do not see with your physical (as opposed to spiritual) eyes.
Related Topics:
Religion - Catholic faith - Islamic faith - Creed - Religious tenet
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Sometimes, faith means a belief in a relationship with a deity. In this case, "faith" is used in the sense of "fidelity." Such a commitment need not be blind or submissive, although it often shares these types of characteristics. For many Jews, for example, the Hebrew Bible and Talmud depict a committed but contentious relationship between their God and the Children of Israel. For quite a lot of people, faith or the lack thereof, is an important part of their identities. E.g. a person will identify him or herself as a Muslim or a skeptic.
Related Topics:
Deity - Hebrew Bible - Talmud - Identities - Skeptic
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Many religious rationalists, as well as non-religious people, criticise implicit faith as being irrational. In this view, belief should be restricted to what is directly supportable by logic or evidence.
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Sometimes, faith means a belief in the existence of a deity, and can be used to distinguish individual belief in deities from belief in deities within religion. However it can also be used in context of belief in deities within religions. Many Hindus, Jews, Christians and Muslims claim that there is adequate historical evidence of their God's existence and their God's interaction with human beings. As such, they may believe that there is no need for "faith" in God in the sense of belief against or despite evidence; rather, they hold that evidence is sufficient to demonstrate that their God certainly exists, and that particular beliefs, concerning who or what their God is and why this God is to be trusted, are vindicated by evidence and logic. For people in this category, "faith" in a God simply means "belief that one has knowledge of God". It is logically impossible that all these different religions with their mutually contradictory beliefs can simultaneously be true. Therefore the majority of believers have faith in a belief system which is in some ways false, which they have difficulty describing at least. This is disputed though by some religious traditions especially in Hinduism who hold the view that the several different faiths are just aspects of the ultimate truth that the several religions have difficulty to describe and understand. They see the different religions as just different paths to the same goal. This does not explain away all logical contradictions between faiths but these traditions say that all seeming contradictions will be understood once a person has an experience of the Hindu concept of moksha.
Related Topics:
Hindus - Historical evidence - Existence - Interaction - Knowledge - Moksha
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What is believed concerning God, in this sense, is at least in principle only as reliable as the evidence and the logic by which faith is supported.
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Finally, some religious believers ? and many of their critics ? often use the term "faith" as the affirmation of belief without an ongoing test of evidence, and even despite evidence apparently to the contrary. Most Jews, Christians and Muslims admit that whatever particular evidence or reason they may possess that their God exists and is deserving of trust, is not ultimately the basis for their believing. Thus, in this sense faith refers to belief beyond evidence or logical arguments, sometimes called "implicit faith". Another form of this kind of faith is fideism: one ought to believe that God exists, but one should not base that belief on any other beliefs; one should, instead, accept it without any reasons at all. Faith in this sense, grounded simply in the sincerity of faith, belief on the basis of believing, is often associated with Søren Kierkegaard for example, and some other existentialist religious thinkers; his views are presented in Fear and Trembling. William Sloane Coffin counters that faith is not acceptance without proof, but trust without reservation.
Related Topics:
Affirmation - Belief - Test - Evidence - Jew - Christian - Muslim - Logical argument - Fideism - Reason - Søren Kierkegaard - Existentialist - Fear and Trembling - William Sloane Coffin
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~ Table of Content ~
| ► | Introduction |
| ► | Christianity |
| ► | Buddhism |
| ► | Rastafari |
| ► | See also |
| ► | Further reading |
| ► | External links |
| ► | Classic reflections on the nature of faith |
| ► | The Reformation view of faith |
~ Community ~
| ► | History Forum Come and discuss about History, Civilizations, Historical Events and Figures |
| ► | History Web-Ring A community of sites, blogs and forums dedicated to History. Do not hesitate to submit your site. |
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Review: God's Choice: The Total World of a Fundamentalist Christian School
God's Choice: The Total World of a Fundamentalist Christian School, reviewed by Michael Lorenzen. (This review is from 2002. It used to reside on a now defunct website. I am republishing it here as I believe it may be of interest to some on the Web.)Alan Peshkin wrote God's Choice: The Total World of a Fundamentalist Christian School in the 80s. Nonetheless, the forces that shaped the forming and operation of the anonymous "Bethany Baptist Academy" are still very much an issue today. While new possibilities such as charter schools give parents more control over the education of their children, only private endeavors can possibly offer a parent from a Christian Fundamentalist background the type of schooling that Peshkin described today. And the appeal for some goes beyond the escape from the secular world. The school that Peshkin described has all the elements of a successful school: institutional unity of purpose, a dedicated faculty, strong discipline, rigorous homework, and committed parents. As Bethany Baptist Academy is probably not alone in its success, it is useful to ponder the implications of the success of the fundamentalist private school.Bethany Baptist Academy has no confusion as to the mission that drives it. The goal is to prepare students to be successful in a world that they intend to be apart from. "Separate from the world-in it but not of it" is the driving principle. Students should come to be "saved", lead wholesome lives, witness their faith to non-believers, and at the same time maintain their distance from the secular world. And, the student has to be taught to do this while they also learn to interact and live in a secular world that will daily challenge their lifestyles. Both the faculty and parents of Bethany strongly believe in this purpose and the message in constantly reinforced in all aspects of the curriculum and at home.This type of schooling is bound to bother some educators. Students are not taught to value viewpoints that differ from the biblical interpretations of their teachers. Critical thinking skills are only sharpened to question in biblically and politically correct tones. Cultural diversity is not valued when most religious perspectives (and all but one sexual one) are taught to be incorrect. Further, state regulations for schools are ignored. This is problematic to those who believe in teacher certification and state assessment of scholastic achievement of students. The success and proliferation of schools such as Bethany is a direct challenge to many educators.Although there are some limits, most laws ultimately uphold the right of the parent to decide what is best for their own children. This exercise in parental involvement has lead many to home school children, send their kids to private schools, and more recently lead to the development of charter schools. It is no surprise that Fundamentalist Christians are exercising their parental rights to educate their children in ways that fit their cultural views. The public schools are not supportive of the fundamentalist way of life. In many ways, public education is open and willing to embrace every form of diversity in the world with the exception of western religion. Further, it teaches many things such as situational ethics and evolution, which the fundamentalists view as being diametrically opposed to their beliefs. Attempts to get public schools to address their concerns are usually unsuccessful and often result in the petitioning party being portrayed as a right wing zealot or nut by the teachers and local media. It is no wonder that fundamentalists consider the curriculum of schools to be a religion in and of itself called "secular humanism" and their withdraw from public education seems to be a rational response to this hostile religion.Much to the surprise of many educators, the fundamentalist approach to schooling in Peshkin's book works. In addition to "schooling" the child in religious issues, Bethany is successful in teaching academic subject matter. Bethany students were supposedly doing well on assessment tests. Doubtlessly, the students were able to read and had a good grasp on many scholarly subjects. From reading Peshkin's book, every indication was given that the school was doing a good job educating in academic subject matter. If this is the case, why shouldn't parents consider this type of schooling if it appeals to them and they can afford it? If the fundamentalist school can give a superior spiritual education and at least a good academic education, it is very logical that fundamentalist parents will choose these schools when they can.Some concern for this type of schooling is in order even from a fundamentalist perspective. If students are not exposed to competing ideas, they will not get the kind of education needed to deal with many issues. If the student never goes to movies, has limited TV exposure, and has a heavily censored curriculum at school, how will the student deal with people who have been exposed to other ideologies and believe them? Without a wider exposure, the student will be at a disadvantage when engaging in debate with non-believers. This could cause some to ultimately question their faith in the face of a charismatic "debate" opponent or hamper their ability to make conversions. From a secular view, this type of "sheltered" education is even more problematic. Someday these children will grow up, vote, and take part in the decisions that they are not truly fully educated about. All issues will be one-dimensional to these students and compromise will be difficult for them to engage in causing even more problem in this diverse society.The library at Bethany Baptist Academy is a good example of this. The "librarian" engaged heavily in censorship. (Although it is worth noting this individual may have lacked the credentials to be called a librarian.) When she discovered a chart showing the evolution of man, she glued the pages together so those students could not see it. What was she thinking? Every one of her students will at some point be exposed to similar charts or illustrations of evolution. How can the student effectively argue against evolution if they do not understand the concept they are arguing against?Public schools need to seriously consider the success of schools such as Bethany. Parents can and will pull their children out of traditional public schools and put them in charters, private schools, or educate them at home. The public schools must look attractive to families from strong religious backgrounds. This in many cases will prove impossible when dealing with the most extreme members of these groups. However, more moderate or lukewarm families may stay in the public schools if their religion is acknowledged in a positive manner. If controversial subjects such as birth control and situational ethics are eliminated or covered in a less objectionable way, the public schools may not lose as many students. Finally, the public schools must realize that groups such as Christian Fundamentalists themselves add to diversity. A diverse curriculum includes them as well.Peshkin has written one of the best education books this writer has ever read. It was a pleasure to read about Bethany Baptist Academy even if I was bothered by some of what I learned. Regardless of what one may believe, this type of schooling works. Peshkin was very successful in translating his experiences into writing. Rather than fear this kind of school, educators can learn much by studying them. I have no doubt that traditional public education will continue to shrink in the face of charters, home schooling, and tuition tax credits. More schools like Bethany will appear. Educators need to take them seriously from a scholarly and non-hostile viewpoint.
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The Burlington Declaration
FIRST-EVER NORTH AMERICAN SECESSIONIST CONVENTION A SUCCESS MEETING BRINGS MORE THAN 40 SECESSIONISTS FROM ALL OVER THE COUNTRY TO BURLINGTON, VERMONT November 8, 2006 The first North American Secessionist Convention was held in Vermont last week-end [November 3-5, 2006] and attracted more than three dozen people from groups actively working for secession from the United States.The gathering, sponsored by the Middlebury Institute (http://www.middleburyinstitute.net - "for the study of separatism, secession, and self-determination"), drew 43 people, with delegatesfrom 16 secessionist organizations in 18 states, including Hawaii, Alaska, Cascadia, Louisiana, South Carolina, Tennessee, Vermont, andNew Hampshire.The convention issued a document outlining its basic points of agreement at the end of the meeting. The Burlington Declaration stated: We, the participants in the First North American Secessionist Convention, though representing many different and diverse groups and constituencies, agree on the following principles as representing the truths of natural law and historical experience:1. Any political entity has the right to separate itself from a larger body of which it is a part and peaceably to establish its independence as a free and legitimate state in the eyes of the world.2. Governments are instituted among peoples, deriving their just powers from the consent of their citizens, and whenever any form of government becomes destructive of the legitimate goals of life, liberty, prosperity, and self-determination, it is the right of the people in democratic fashion to alter or abolish it, and to institute new government in such form as to them shall seem most likely to effect their safety and happiness.3. Any government formed by and dependent upon a constitution to regulate its actions and affairs has certain legitimate powers delegated to it, but any powers not so delegated are reserved to the people of that state and their democratically chosen political bodies.4. Nations once independent should engage in peace, commerce, good will, and honest friendship with all nations, and observe good faith, justice, and harmony toward all, but establish entangling relationships with none, nor engage in colonial dominance, political or economic, over any.5. Direct democracy, with one vote for each and every citizen (as the polity shall designate citizenship), has proven to be a desirable form of governance among people, but it can operate with justice and equality only when at a small enough scale that each person may be known to every other person; when representative forms of government are undertaken, they should likewise best be established at a scale small enough so that each representative can be informed of the opinions and beliefs of the general run of the people in the constituency or community which that person is chosen to represent.It is within this body of principles that we ask all governments to operate and it is by them that we ourselves, individually and the organizations we represent, intend to be guided.Burlington, Vermont November 4, 2006
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Comic: Ye Of Little Faith
New Comic : Ye Of Little Faith
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Tycho : If you don't care what it looks like when it gets there, a Runner might be a good option. A story about the 360 version of TF2 made me consider the the byzantine, mercenary mechanics of content on Microsoft's console. The gist of the story is that all of the awesome content Valve has been slathering on their game structure will arrive on the system, eventually, and there's no announcement on when a PS3 version arrive, because Valve doesn't do those ports in-house. That might be something to celebrate in purely console war terms, akin to "exclusive content," but because it only ...
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