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Preface
My academic approach to theology, religious studies and philosophy of religion, has been as an academic, to avoid the use of fideism.
Stanford Encyclopedia of Philosophy
Fideism
'The term itself derives from fides, the Latin word for faith, and can be rendered literally as faith-ism.' 'Fideism” is the name given to that school of thought—to which Tertullian himself is frequently said to have subscribed—which answers that faith is in some sense independent of—if not outright adversarial toward—reason.
In contrast to the more rationalistic tradition of natural theology, with its arguments for the existence of God, fideism holds that reason is unnecessary and inappropriate for the exercise and justification of religious belief.'
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In this article I present some relevant 'faith' related excerpts from my British thesis work (2003) and (2010). This is non-exhaustive.
From MPhil, Bangor University, 2003: The Problem of Evil: Anglican and Baptist Perspectives
Christianity is, of course, a faith and I would argue, since as human beings we only possess finite knowledge, that faith, knowledge and reason always work hand in hand in all philosophy. Christians do not want to possess a blind faith, but one that can withstand the best criticism because it is philosophically sound.
Christianity is also a historical faith and it states through Scripture that God supernaturally interacted with human beings through his prophets, apostles, and Jesus Christ himself. So, the examination of Scripture is very important in any study of the problem of evil. Critics may suggest it is very convenient that the supposed supernatural occurrences in Scripture which support the Christian faith, and its remedy to the problem of evil through Christ’s work, took place thousands of years ago, before our scientific age. These supernatural events, it could be stated, are now rather hard to either prove or disprove. If they cannot be proven, why should the Christian answer to the problem of evil be taken seriously?
I admit this is an important criticism, but the Bible is consistent in its message, written within historical periods by historical people. The accounts of the life, death, and resurrection of Jesus are in unity, and his resurrection, although disputed by some critics, does have the backing of New Testament authors, who claim to have witnessed the resurrected Christ, or to have personally known those who have.
From PhD, University of Wales Trinity Saint David, Lampeter, 2010: Theodicy and Practical Theology
From traditional and Reformed Christian perspectives, the Bible serves as the key Scripture and reference in regard to matters of faith. Cambridge theologian, J.S. Whale (1958) explains that within Protestant thought the Bible represents the whole counsel of God and nothing can be added whether by new revelation or tradition. Whale (1958: 15).
The Bible records these revealed events and they are perceived through faith for significance. Lindsell would support a traditional understanding of Biblical revelation where he states that through special supernatural revelation in Scripture, Jesus Christ is revealed to selected persons. Lindsell (1976: 17).
Clarence Darrow deduces that those within the New Testament era had little scientific knowledge, and therefore resurrection doctrine is a product of those with blind faith, wild dreams, hopeless hopes, and cowardly fears. Darrow (1928)(1973: 266-267). Darrow’s assumption would more likely be correct if the Hebrew Bible and New Testament were written by persons that were clearly writing mythological literature with the primary use of metaphorical language. However, there are those within both conservative and liberal Christian traditions that would reason the historical writers of Scripture wrote what they saw and experienced, and therefore many of these modern scholars accept a doctrine of physical resurrection.
Moltmann writes that after the resurrection the risen Christ appeared to his followers in order to guarantee that the glory of God and his creation would occur in the not too distance future. Moltmann (1993: 178). There should be a faith in place that can trust in a God that has intervened in history through his prophets, apostles and, of course, the atoning and resurrection work of Christ.
DARROW, CLARENCE (1928)(1973) ‘The Myth of the Soul’, in The Forum, October, in Paul Edwards and Arthur Pap (eds.), A Modern Introduction To Philosophy, New York, The Free Press.
DARROW, CLARENCE (1932)(1973) ‘The Delusion of Design and Purpose’, in The Story of My Life, October, in Paul Edwards and Arthur Pap (eds.), A Modern Introduction To Philosophy, New York, The Free Press.
LINDSELL, HAROLD (1976) The Battle for the Bible, Grand Rapids, Zondervan Publishing House.
MOLTMANN, JÜRGEN (1993) The Crucified God, Minneapolis, Fortress Press.
MOLTMANN, JÜRGEN (1999) ‘Perseverance’, in Alan Richardson and John Bowden (eds.), New Dictionary of Christian Theology, Kent, SCM Press Ltd.
WHALE, J.S. (1958) Christian Doctrine, Glasgow, Fontana Books.
