Faith Traditions Research Articles

Christianity as a Spiritual Sidepiece: How Young Black People with Diverse Sexual Identities Navigate Religion

AbstractResearch about the experiences of young black members of the LGBTQIA community often centers HIV‐related themes. Fewer studies consider more emotive aspects of their lives such as their attitudes and behavior around religion and/or spirituality. This study is a response to this dynamic. Informed by the Structure versus Agency discourse, this qualitative analysis examines dimensions of the religious and spiritual lives of 76 young black members of the LGBTQIA community aged 18–30 years old. Given the continued influence of the Black Church in the black community as well as concerns about the relevance of religion in general, findings here may illumine how a cadre of young black people understand and respond to religion today. Results illustrate the tendency to espouse spirituality over religion; syncretism; and, continued use of Christian practices such as prayer, while compartmentalizing and secularizing this faith tradition. This study introduces the concept of the “spiritual sidepiece” as an exemplar that sheds light on how some young black sexual minorities today are re‐imagining religion, Christianity, the Black Church, and spirituality in their lives.

“Since I’ve Been Ill, I Live Better”: The Emergence of Latent Spirituality in the Biographical Pathways of Illness

Spirituality can be a crucial resource to draw on to make sense of critical situations that mark a turning point in individual and collective biographies. In these cases, a ritual and symbolic response to the trauma may occur, bringing to the surface a «latent spirituality», that is, a tacit propensity towards the sacred that manifests itself in unexpected ways, even in those who do not normally believe or practice, in extraordinary situations that engender fear, anomie or disorientation and that have profound existential repercussions. This article aims to investigate the latent spirituality in the face of the critical event represented by the onset of severe disease, based on the analysis of spiritual illness narratives collected in Italy through qualitative interviews with oncological patients. The narratives show how the condition of suffering can bring to light an unexpressed spirituality, consisting of the revitalization of previous traditional faith or the elaboration of an innovative lay spirituality. Data confirm how pathology constitutes a biographical fracture, accompanied by questions and needs of a religious and spiritual nature. In contrast to the prevailing approach in the medical humanities where spirituality is interpreted as a starting resource to which sufferers resort to cope toward the disease, these results indicate that the spiritual dimension is an emerging aspect along the therapeutic pathway and that it is transformed by reflecting the temporality of the biographical experience of illness.

The threat of “soulful pornography” in cloud computing and metaverse thinking

Due to the impact of metaverse thinking, both religious thinking (homo religiosus) and the spirituality of transcendence (homo transendentalis) is constantly exposed to the demands of what can be called a digitalized online spirituality (homo digitalis). Facebook and Instagram brought about a fundamental paradigm change regarding spiritual experiences. It transformed the spirituality of metaphysical and analytical thinking into diachronic networking: I am digitalised, therefore I am. I start to exist through and via (Greek: dia) the digitalized other. Thus, the following research question in pastoral theology: If the traditional understanding of “God” as an all-controlling and all-powerful deity, is challenged by the multidimensionality of metaverse cosmology and optimized anthropology, how should orthodox and traditional faith be reframed and rephrased to still care to the existential needs of human beings surfing the internet within cyberspatiality? Caregiving is constantly being challenged by the following existential predicament of homo digitalis: The lurking danger of digital disillusions (the dystopia of a “messianism of networking digitalism”, Han 2012:6). The following pastoral question surfaces: What about the soulful needs of the human spirit? Especially, when vulnerable and wounded human beings become exposed to irreparable loss and the unavoidable factuality of fatal mortality? It is argued that metacene thinking should be supplemented by a kind of caring Space-praxis (cura pro spacio). The pastoral challenge is to start focussing on the cure and care of disillusioned netizens. In this regard, a “pneumatology of diachronic panentheism” is proposed.

Political Islam and emancipatory politics: snapshots of Islamic liberation theology

ABSTRACT As a growing corpus of academic literature is taking notice of the plural geographies and trajectories of liberation theologies across diverse faith traditions, inquiries into the relationship between political Islam and liberative praxis are garnering renewed attention. Some scholars, casting doubt on the possibility of an Islamic liberation theology (ILT), have regarded political Islam as being devoid of liberative potential. Others, designating Islamism as the Muslim equivalent of liberation theology, have argued the emancipatory potential of Islamic political theology came to an end with the rise of fanatical renditions of Islamist militancy. Challenging these narratives, this article contributes to a recent stream of scholarship which tracks the historical and ongoing articulation of an ILT that overlaps with but is irreducible to Islamism. The article defines ILT as a manner of Islamic political theology that came into being in the context of the global emergence of liberation theologies, and one whose commitment to liberative praxis is anchored in a humanist and anti-oppression interpretation of Islamic precepts.

Enhancing Responsive Care of Children: Culturally-Specific Implementation Strategies for Muslim Parents in the UK

The aim of this study was to explore Muslim parents understanding of responsive care and its impact on the emotional and cognitive development of their children, with a specific focus on the strategies they use for implementation. Responsive care refers to a caregiving approach that is adopted to meet changing needs of children. To achieve this, qualitative semi- structured interviews were conducted with six parents, four focus groups were conducted with eight Muslim parents and ten children studying at one local mosque in Midlands were observed. The findings of the study revealed that parents who have good understanding of faith believe that faith is a significant factor in the development of their children’s emotional intelligence and multilingual abilities. Additionally, it was found that parents believe that learning a second language is good for children’s cognitive and social development. Furthermore, they found their children improved literacy and higher level skills. Based on these findings, recommendations have been proposed, including the establishment of mosques offering classes for parents to enhance their understanding of responsive care. Furthermore, language classes for children from other faith traditions or no faith to develop understanding, and overall, this study highlights the importance of understanding responsive care in shaping children’s emotional, social and cognitive development in their early years.

Key Principles for Liturgical Catechesis of Children

Abstract: Aesthetic forms and a mystagogical approach are necessary for liturgical catechesis of children in a post-Christian, secular society. Since the earliest times of the Church, catechesis occurred gradually, in various phases and stages. The theologian Joseph Ratzinger reflected upon the gradual steps in liturgical catechesis sixty-five years ago. As families become more dispersed, a new sense of intergenerational relations and narration must develop; the church, as a family, must shift how it orients towards God, especially in the liturgical catechesis of children. Using art, music, and liturgical gestures pedagogically allows children to understand and gain a deeper sense of symbols. Focusing on key elements of catechesis is a way for children to gradually build up their knowledge, with family culture assisting in forming faith. As the children develop, they will gain a deeper sense of identity and faith as they contemplate, most especially in silence, what they have learned. This identity with a faith tradition and the Church allows children to awaken and mature. This process must address the differentiation between primary, universal symbols and secondary symbols drawn from the tradition. Complementarily, as identity is reflected upon and experienced in faith, this openness allows for a deeper understanding of the kerygma.

Muhammad Hamidullah’s Role in Interfaith Dialogue

This article explores the contributions of Muhammad Hamidullah, a renowned scholar and diplomat, in advancing interfaith dialogue. His life and multifaceted career are examined to assess his role in promoting tolerance, respect, and meaningful conversation among adherents of different faiths. The study investigates the impact of his efforts on interfaith dialogue in the contemporary era. It evaluates his contributions to interfaith dialogue by analysing his activities, writings, and diplomatic engagements. It sheds light on the broader implications of his work for fostering peace and understanding among different religious communities. He played a pivotal role in countering the negative narratives, thus challenging stereotypes and misconceptions. He made significant contributions to the preparation and dissemination of Islamic literature in Western languages, making Islamic knowledge more accessible to a global audience. He represented Islam in interfaith dialogues, academic sessions, and conferences, contributing to constructive discussions and fostering mutual respect among different faith traditions. His efforts in propagating Islam among new Muslims and overseeing the religious education of Muslims were instrumental in promoting a deeper understanding of the faith. His role as a legal advisor in the United Nations Security Council demonstrated his commitment to preserving international peace and sovereignty through diplomatic means. This study employs a qualitative methodology, relying on an extensive review of his writings, speeches, and biographical accounts. Primary and secondary sources, including academic literature, historical records, and interviews, are used to construct a comprehensive evaluation of his role in interfaith dialogue. This research approach allows for a nuanced understanding of his contributions and their significance in the contemporary context of interfaith dialogue.

Empowered to Serve: Resilience and Impact in Changing Times

The text provides an overview of the challenges and opportunities associated with ecumenism and interfaith dialogue, particularly within the context of university/college chaplaincy. The detailed exploration provides a thorough understanding of the complex dynamics involved in ecumenism and interfaith dialogue within the university/college chaplaincy setting. It highlights the importance of promoting inclusivity, fostering understanding, and navigating challenges to create a more harmonious and accepting spiritual environment. There are two forms of dialogue: ad intra (Ecumenism) which focuses on unity and collaboration within Christianity. The other one is ad extrea (interfaith dialogue), which addresses interactions between different faith traditions. Religion is depicted as a potent force, capable of influencing individuals to extreme actions. Chaplaincies play a crucial role in navigating faith issues. Ecumenism and interfaith dialogue within chaplaincy present both opportunities and challenges. By addressing doctrinal differences, respecting religious freedom, and acknowledging diverse needs, chaplains can contribute to inclusive spiritual care and foster collaborative communities. The success of chaplaincy in a multi-faith context relies on effective training, ongoing education, and institutional support, ensuring that chaplains are equipped to navigate the complexities of diverse religious landscapes.

Spiritual Intelligence and the Nous: Implications for Understanding the Relationship Between the Faith Traditions of the World

The modern concept of spiritual intelligence exhibits parallels with the ancient Greek philosophical understanding of the nous. This ancient understanding was used extensively in late antique and early medieval theological thinking and is still influential in some faith traditions. However, the implications of this understanding for exploring questions about religious pluralism have not been widely acknowledged. These implications arise from the way in which the noetic perception that arises from the full functioning of the nous is seen as essentially intuitive in nature, so that the relationship between this perception and religious doctrinal statements may be understood in terms of a radically apophatic understanding of religious language usage. Vladimir Lossky has proposed this stance as characteristic of Eastern patristic perspectives. In relation to this understanding, parallels with the perennialist tradition are evident and—even though this tradition in its classic form exhibits major flaws that need to be corrected—its pluralism becomes highly suggestive. This suggestiveness is reinforced by a number of other considerations, not least the recent “theological turn” in discussion of divine action within the science-theology dialogue, which permits an essentially “naturalistic” understanding of revelatory experiences. There may, nevertheless, be reasons for adopting “reciprocal inclusivism” rather than a full-blown pluralism of this kind.

The Conceptual Plurality in Jürgen Habermas’s Auch eine Geschichte der Philosophie

In Auch eine Geschichte der Philosophie (Also a History of Philosophy), Jürgen Habermas weaves together various themes such as faith and knowledge, history and theology, naturalism and epistemic justification, learning processes and moral development as well as multiculturalism and deliberative democracy in a transnational public sphere. This article argues that to articulate these multiple elements, Habermas adopts a robust framework built upon four conceptual pillars that can be clearly identified: postmetaphysical, postconventional, postnational, and postsecular. This “conceptual plurality” underlies his genealogy of the centuries-long tension and mutual learning between religious faith and scientific knowledge in the Western philosophical tradition. By considering the interplay of these concepts, it is possible to understand the several ways in which religion emerges in contemporary society and the equally multiple strategies Habermas uses to interpret religion throughout his career, which are masterfully reconsidered and articulated in his opus magnum on religion.

Archaic religious predicates in contemporary East Slavic folk Orthodox culture: Interpreting of symbols in the structure of religiosity

This academic work is an extension to the article “Christian theology and the archetypal in religion: A reconciliation experience for the stances” that was published in the journal “Issues of Theology”, 2024, no. 2. As a critical characteristic of spiritual culture, religiosity can be described as sacred acts significant for this culture, i. e. as religious predicates. The compiling of a “predicate pattern” of East Slavic religiosity is an intriguing and promising academic task which can aid in defining the key features of Russian culture in its ecclesiastical and folk Orthodox interpretations. The article draws attention to the fact that Russian culture, which was formed under the unquestionable influence of the Orthodox faith and Church tradition, experienced a considerable influence of pre-Christian ideas in the course of its development. The text presents an attempt to consider the phenomenon of Russian religiosity through the prism of religious predicates that are significant for the Eastern Slavs, which not only reflect the specifics of folk religious practice, but also determine the uniqueness of Russian ecclesiastic culture. The circumambulation and other variants of circular movement, drawing of a sacred symbol, tying and tearing apart, touch and remembrance are the most vivid religious predicates isolated on the basis of the semantic load they are conveyed and of the functions they perform. The analysis of predicates is followed by examples from modern folk ritual customs and Church tradition. The archetypal nature of many practices is evidenced. The article identifies and suggests possible solutions to the main problems associated with the isolation of predicates in the spiritual culture language.

Aporetic Belonging: Thinking the Experience of Buddhist-Christian Practice with Gillian Rose

abstract: The possibility of authentic Buddhist-Christian belonging and practice has largely been affirmed or dismissed on the basis of the individual participant's different understandings of their respective faith traditions. Here, I suggest that the philosopher Gillian Rose's speculative thought offers a complimentary lens through which to engage in the conversation, particularly those themes imbricated in her speculative thinking around the broken middle, inaugurated mourning, or "working through," recognition, and appropriation. A different kind of dialogue emerges from her thinking that refocuses engagement from merely being a presentation of different views to a humanizing and deeper regard for dialogue partners across their differences, with implications for wider interreligious encounters and peacebuilding.

Minding Creation: an overview

AbstractThe doctrine of creation is a teaching shared across many faith traditions that requires urgent interdisciplinary attention today. Joanna Leidenhag's book Minding Creation considers how the philosophy of panpsychism might be beneficial to the Christian articulation of creation. This article is an overview of the book, in order to contextualize the four responses and author's reply that follows.

Dialog Antaragama Dan Kontribusi Tokoh Agama Dalam Penyelesaian Konflik Dan Implementasinya Untuk Memperkuat Toleransi

In a peaceful society, it is a common need that cannot be avoided amidst differences. The process of dialogue between religious communities becomes important when we talk about the relationship between each religion and belief. Because without dialogue, the ideals of peace and harmony become just empty shadows. This is also due to the existence of dialogue model activities, which is one form of realizing peaceful life in a multicultural society. These results also prove that the existence of an inter-religious dialogue model in conflict resolution is a means of strengthening tolerance between religious groups carried out by society. also as a model for dialogue in community life that meets each other and carries out dialogue on social issues. Apart from that, dialogue on religious experiences, which involves all elements of society, themselves carry out faith traditions, namely prayer based on the guidance of their respective faiths in joint prayer activities at the village hall every year. Religious experience activities are carried out represented by each religious figure. to lead the prayers which are performed alternately. Therefore, the dialogue model between religious communities can be concluded that the life dialogue model of conflict resolution that strengthens tolerance in a pluralistic society can build religious experience and action dialogue that develops in particular communities and this is a very effective solution in building a peaceful community life in particular. in order to create harmony among different people in the midst of our pluralistic society.

The Art of the Faithful Heart: A Comparison of Classical Christian and Islamic Art Traditions

When a translation of a text is complete, the presentation of the text should, as much as possible, avoid any influence that could reduce the impact or acceptability of the contents of the text. This is especially true of faith-critical texts, whether they are of Christian or Islamic origin. The study and comparison of different art traditions can help us reduce the possibility of such unfortunate influences. Since Christians and Muslims have very different assumptions even about the nature of God (or Allah) as he reveals himself through sacred writings, it is not surprising that Christians and Muslims also have very different art traditions. The paper first introduces the principles of classical Western Christian art and of classical Islamic art, since these traditions were approximate contemporaries. It then compares differences in color symbolism, important symbols in each faith tradition (including Islamic calligraphy), and in the forms and functions of traditional architecture.

Community NGO intervention for Alzheimer’s patients rehabilitation

AbstractBackground Alzheimer’s patients Rehabilitation services aren’t well‐developed concept in resource‐Poor nations due to poor economics & lack of expertise. With limited resources we wanted to explore these rehabilitation services in rural villages. Rural/tribal areas of India lung Alzheimer’s patients [Ca] patients lack rehabilitation support available only in city hospitals. Our 12‐year CBO is training youth volunteers & traditional faith halers in marginalized communities to provide rehabilitation.MethodAround 1340 cases of Alzheimer’s will be in rural/tribal of India by 2025, but hospitals lack dedicated Rehabilitation program. patients returning to villages after onco‐therapy in cities urgently need Rehabilitation support to suit their economic, social, cultural background. Since August 2018 Our NGO clinic started free advise on Rehabilitation. [n = 91]. With 6 trained nurses, two physicians, we screened patients. Average age 62 years, M:F ratio 75:25. Our support services devised as‐per need of Patients in consultation with family & stretched over 21 months included conselling, physiotherapy, occupational therapy, rehabilitation. Responses assessed with Quality of life scale by Flanagan Quality of Life Scale (QOLS) & psychological evaluation by Likert psychometric scale. This presentation demonstrates project in developmental stages & basic operational facts. Initially started as practically oriented guidance center & later developed in well‐organized set‐up offering free rehabilitation services in villages. It comprises NGO staff and traditional faith healers.ResultOur program highlights variability of psychological & Socio‐medical aspects in rehabilitation. Patents needed medical interventions in 18%, psychological approaches in 84% while remaining 16% needed combination of both.ConclusionThis is pilot project running on community donation. We plan to document, evaluate this in large sample size, but resource restriction didn’t permit. To overcome this, we plan networking of European NGO’s, advocacy experts at AAIC‐2023 Venue for better study design, technical support & collaborative efforts. I do not claim “I transformed whole community of patients but we had certainly taken initiative by this cost‐effective approach”.

S.G. Chavain's novel "Elnet": the unity of the Mari language, folklore and traditions

The article contains an analysis of the genre content and poetics of the novel "Elnet" by the classic of Mari literature Sergey Grigoryevich Chavain in the unity of the Mari language, folklore and cultural traditions of the Mari people. The work is considered as a "linguistic metaphor", in the context of ideological issues of the epoch, as an intellectual novel in the Mari national literature. The author's concept associated with the archetypal image of the Elnet River, symbolically placed in the title of the work, is revealed, its connection with the writer's ideological plan, as well as with the Mari national and world cultural tradition, its literary and artistic context is revealed. Considerable attention is paid in the article to the consideration of this image as an expression of the traditional ancestral faith, the core of which is the worship of nature and the cultivation of the human in man in the bosom of the "accommodating and nurturing landscape" (the term of Lev Gumilev). The article is devoted to a comprehensive and interdisciplinary study of the classic novel of Mari literature. The content of the actual literary text of the novel is considered in a broad socio-cultural context, through the prism of the mythological, philosophical, and aesthetic views of the Mari people. 3. The article proves that the name of Sergei Grigoryevich Chavain is one of the most fateful for the Mari nation; the author of the novel "Elnet" was concerned about the state of the intellectual and cultural status of the nation, its world–building horizon; the writer remains today a "singer of the people", a vivid symbol of national life. For the first time in regional science, the question is raised about the main levels of the Mari world created in the novel "Elnet" by Sergei Grigoryevich Chavain, vividly traced in the title image – the image of Elnet; they are defined in the article as follows: 1) Elnet as a tributary of the Volga, one of the most beautiful rivers in the territory of the Mari territory; 2) Elnet as the motherland, the Ecumene; 3) Elnet as the "golden" world of wonderful Mari songs; 4) Elnet as the prophetic Path of the Mari people. The story of Mari, understood by S. Chavain, is a Road leading into the distance behind an open door, at the same time it is a spiritual process fueled by a rich cultural heritage, currents of the present, and a dream of accomplishment.

Questions of Peace: Judges 6:11-32 and the Obstacles to Harmony between Gideon and His Elders

The Hebrew Bible exhibits a deep interest in the transmission of the faith tradition from one generation to the next, and the book of Judges is no exception. As Judges begins, the passing of a generation is signaled by the death of Joshua (Judges 1:1), which is soon followed by the story of Caleb, his daughter, and his nephew (1:12-15). Then, Israel’s failure to pass on the faith to the next generation is noted in Judges 2:10. Throughout the book, the narratives of the judges report the ups and downs of each succeeding generation as one judge after another rises up, brings deliverance, and eventually dies (3:7-16:31). Near the center of the book, we find the story of Gideon (6:12-8.32), whose goal is the defeat of the Midianites and the restoration of peace to his community (6:24). Gideon’s first conflict, however, is with his own father and with the other elders in his village. In response to Yahweh’s dramatic visitation, Gideon names his new altar “Yahweh is Peace,” but he soon learns that peace is complicated and elusive. This brief study of Gideon’s pursuit of peace will be structured around four piercing questions found in the narrative: “Where are all his wonders?” (6:13), “How can I save Israel?” (6:15), “Who has done this thing?” (6:29), and “Would you plead for Baal?” (6:31). Each of these questions probes Gideon’s engagement with his elders and causes the reader to question the possibility of peace.

God and Gaia: Science, Religion and Ethics on a Living Planet

GOD AND GAIA: Science, Religion and Ethics on a Living Planet by Michael S. Northcott. New York: Routledge, 2023. 271 pages. Paperback; $40.00. ISBN: 9780367627744. *Biodiversity loss, water pollution, and declining soil health are major indicators of the ecological crisis facing our planet today. Science can be consulted to address these issues; however, as Michael Northcott argues in his latest book, God and Gaia: Science, Religion and Ethics on a Living Planet, unless science resists its scientism it will only exacerbate the current ecological crisis. *Northcott, an ordained Anglican priest and Professor Emeritus of Ethics at the University of Edinburgh, has written extensively on environmental issues.1 In God and Gaia, Northcott explores the Gaia theory of James Lovelock--that "the Earth and her creatures are active agents in the generation of conditions which make the Earth habitable for Life" (p. 2)--from a religious ethics perspective. In effect, "God" in the book title does not indicate that the author will be taking a specifically Christian angle on the Gaia theory, but rather taking something more akin to a comparative religions approach. The book is a collection of previously published papers along with new material curated into eight chapters, each with its own abstract and notes section. This arrangement, along with chapter subheadings, aids the reader in following along with Northcott's exploration of the Gaia theory. Northcott draws from a variety of published sources, along with his diverse experiences in Borneo, to get his main points across regarding the dangers of scientism in contrast to the restorative powers of Gaia. *Scientism, the condition in which only knowledge gained from observations is considered true, is an ideology that has created, according to Northcott, a "bifurcation between nature and culture." Northcott provides a history of scientism describing how, following the European enlightenment, anything that was not measurable tended to be viewed with suspicion by many in the West. He elaborates that scientific reductionism led to a top-down approach where the "rights of corporate agents trump the rights of people and species to stable and safe habitats" (p. 157). Northcott uses the example of the global response to the COVID-19 pandemic to demonstrate the full potential of scientism and its globalist and technocratic top-down control. Here, Northcott's one-sided argument regarding the benefits of ivermectin, the ineffectiveness of vaccines, the dangers of lockdowns, and the evils of the United Nations may distract readers from his intent of describing top-down control. *In contrast to scientism and its top-down control, Northcott recommends a Gaian approach to addressing the ecological crisis. While God and Gaia is not an introductory textbook, it does provide a thorough overview of the theory and its history. With an understanding of the Gaia theory in place, Northcott focuses on connections between Gaia and Hindu, Taoist, and Christian religious traditions. For Northcott, the Gaia theory can be interpreted as a rediscovery of beliefs held by earlier faith traditions. With great respect, he demonstrates how the Vedic Trinity and the Tao have parallels with Gaia theory's emphasis on the agency of all organisms. Northcott then eloquently demonstrates that medieval Christianity also emphasized the sense of agency in all organisms. Northcott, drawing on philosophers such as Seyyed Hossein Nasr, explains that most western Christians are unaware of the sacred cosmology of their tradition and its emphasis on the agency of being. For the betterment of the planet, Northcott urges religious traditions "to make more prominent in their liturgies the symbiotic relations between humans and other animals which for most of human history has been central to their mutual flourishing" (p. 261). *Overall, God and Gaia does an excellent job of contrasting the current approach of scientism versus the moral and spiritual Gaian philosophy to address the ecological crisis. Northcott is calling for a revival of core aspects of human traditions which modern secular science and philosophy have diminished. This Gaian revival recognizes the agency of all of Earth's systems. Although the Gaian revival and its earth-centered philosophy deviates from a distinctly Christian approach to creation care, readers should find some comfort in this revival as it shows that we are not alone in our efforts to restore the ecological integrity of the Earth. *Note *1See Michael S. Northcott, The Environment and Christian Ethics (New York: Cambridge University Press, 1996); ------, A Moral Climate: The Ethics of Global Warming (London, UK: Darton, Longman and Todd, 2007); and ------, A Political Theology of Climate Change (Grand Rapids, MI: Eerdmans, 2013). *Reviewed by Bruce Friesen-Pankratz, Assistant Professor of Environmental Science, Natural and Social Science Department, Providence University College, Otterburne, MB R0A 1G0.

Faith as skill: an essay on faith in the Abrahamic tradition

Abstract What is the nature of religious faith as understood in the Abrahamic tradition? This article suggests a novel answer to this question. To this end, I first outline five desiderata, characterized by appealing to conceptions of faith in both the Islamic and Christian traditions, which I think every adequate account of faith should satisfy. These five desiderata are: (1) explaining the principle of the relationship between faith and religious actions; (2) accounting for the maxim of the relationship between faith and moral virtues; (3) showing how the thesis of the priority of faith over knowledge can be the case; (4) providing a basis for the axiom of the gradability of faith; and (5) solving the dilemma of faith as a gift or an achievement. Then I make my case and develop a model of faith that satisfies all five desiderata. Following the accounts in the literature that describes faith as a kind of know-how, the central idea of my suggestion is that religious faith is partly constituted by intellectual, practical, and moral skills.