Through Faith

Hebrews 11:1 “Now faith is confidence in what we hope for and assurance about what we do not see.”

I- Introduction

In Christianity, faith is a central and fundamental concept, deeply linked to redemption, which is the very heart of Christian theology. Redemption, signifying the redemption of humanity from sin through the sacrifice of Jesus Christ, offers forgiveness and eternal life, while faith is the human response, the trust in this sacrifice that makes us participants in this divine grace, which goes beyond mere intellectual belief. It is a total and active trust in God, in Jesus Christ, and his teachings, leading to salvation and a life of discipleship, involving hope, concrete action, and certainty in invisible realities, such as the salvation brought about by the resurrection of Jesus and the power of the divine Trinity (Father, Son, Holy Spirit).
R.C. Sproul, a Reformed theologian, argues in his book “What Is Faith?” that faith is a multifaceted concept because it involves not only an intellectual conviction (believing that God exists and that his word is true), but also active trust and practical obedience to that word, as demonstrated in Hebrews 11, which shows faith not as mere assent, but as action (assurance of things hoped for, conviction of things not seen), a living relationship, and total dependence on God, affecting the mind, heart, and actions.

Let us explore together the concept of faith as defined in the Bible, addressing the following points:

What is faith?
Faith and Confidence
Faith and Hope
Faith and Assurance
The Faith that Saves
Faith and Reason
Examples of Faith

II- Reflexion

II-1 What is Faith?

In common usage, faith is a multidimensional concept. It primarily refers to trust or deep conviction in someone or something—whether a person, an idea, or God. In a religious context, faith denotes adherence to revealed truths, a living relationship with God, and confident trust in His Word. In a more secular sense, it can also refer to faithfulness to a commitment, loyalty to a promise, or evidence that confirms the truth of a claim.

When seeking a biblical definition of faith, Hebrews 11:1 is the most frequently cited reference. This verse describes faith as the assurance of what is hoped for and the conviction of realities that are unseen. Faith is presented both as a firm certainty—comparable to a guarantee of future promises—and as clear evidence of invisible spiritual realities, enabling the believer to appropriate now what is not yet visible or tangible. It is not reduced to a religious opinion or a simple intellectual adherence to doctrines. It is, above all, a relational act, through which the human being entrusts himself to God on the basis of His revelation (Romans 10:17 “Consequently, faith comes from hearing the message, and the message is heard through the word about Christ.”).

Hebrews 11:1 articulates faith around:

what is hoped for (future orientation),
what is invisible (transcendent object),
what is made present and certain by faith itself.

This verse describes the internal dynamics of faith, which can be understood as a unified reality, structured around three fundamental dimensions:

Confidence: the present act of committing oneself to God.
Hope: the orientation of faith toward the promised future.
and Assurance: the inner certainty that provides consistency and stability.

II-1-1 Foi et Confiance

Proverbs 3:5-6 “5 Trust in the Lord with all your heart and lean not on your own understanding; 6 in all your ways submit to him, and he will make your paths straight.”

Confidence in faith means total surrender and joyful dependence on God, an act of faith where one completely entrusts oneself to Him, accepting His guidance despite uncertainty, knowing oneself to be loved and never abandoned, even in times of trial, much like a child who trusts their father. It is recognizing one’s own weakness to allow God to act, a trust that is built day after day through prayer and the experience of His blessings.

The Bible is full of verses that encourage trust in God.

Here is a selection of biblical passages that support each of the main key points about trust in faith:

Stop believing that you can do everything on your own and allow yourself to be completely guided by the Holy Spirit.
Romans 8:14 “For those who are led by the Spirit of God are the children of God.”.
Develop a relationship of trust with Christ, based on the recognition of his love and constant support, just as you would with a close friend.
John 15:15 “I no longer call you servants, because a servant does not know his master’s business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you.”.
Know that you are loved unconditionally, which brings security and courage in the face of difficulties.
Romans 8:38-39 “38 For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, 39 neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.”.
Cultivate trust over time, through prayer and by accepting God’s action.
Mathews 7:7 “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you.”‘
Psalms 37:5 “Commit your way to the Lord; trust in him and he will do this:”.
Ask with confidence, for hesitation is the enemy of faith.
Mark 11:24 “Therefore I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours.”.

Faith is the act by which human beings entrust themselves to God, and trust is both its foundation, its expression, and its fruit. In this relational dynamic, faith grows as trust develops, leading the believer toward an ever deeper and more peaceful dependence on God.

In short, trust in faith is the act of believing in God and relying entirely on Him, without reservation, which is at the very heart of the spiritual journey.

II-1-2 Faith and Hope

In his book “What Is Faith?”, R.C. Sproul emphasizes the biblical concept of hope, since the term “hope” does not quite express the same idea in the New Testament as it does in Western countries today.
Hope is often perceived as an inner state or an inclination of the heart directed towards the future, expressing what we wish to see happen, without having the certainty that it will come to pass.

From a biblical perspective, hope does not refer to the uncertain expectation of a hypothetical future, but to the assurance of a fully guaranteed future. Founded on trust in God’s promises, it allows us to anticipate the outcome with complete certainty. When a divine promise concerning the future is given to God’s people and embraced by the Church, this hope becomes what Scripture calls “the anchor of the soul” (Hebrews 6:19 “We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain, “). Just as an anchor prevents a ship from being swept away by the waves, God’s promises for tomorrow stabilize the faith of believers today. Thus, when the Bible states that “faith is the substance of things hoped for” (Hebrews 11:1), it refers to a tangible reality, possessing weight and value. This means that faith carries within itself the very essence of hope and gives it substance.

Hope can be understood as the projection of faith into the future. As an act of trust, faith is rooted in God’s faithfulness; thus, when hope is based on a divine promise, it derives its substance from the trust placed in the One who promises. The believer hopes not because they anticipate an uncertain future, but because they rely on God’s reliability (Hebrews 10:23 “Let us hold unswervingly to the hope we profess, for he who promised is faithful.”). Therefore, Christian hope has an objective and solid foundation: it is neither an illusion nor an imaginary construct of desire, but a confident expectation, rooted in the very reality of God’s word.

In short, hope is:

A divine gift linked to the will to desire God as a good to be attained,
The serene expectation of the blessings and eternal life promised by God, relying on His faithfulness;
The driving force of faith that assures us that the promises are true, and that gives us the strength to await their fulfillment.

II-1-3 Faith and Assurance

Faith and assurance are closely linked without being identical. Faith is the act by which the believer entrusts themselves to God; assurance is the inner, progressive, and spiritual consequence of that faith. Understanding their relationship helps to avoid both a faith reduced to mere intellectual assent and an assurance based on subjective or emotional criteria.

Assurance is not the same as faith, but it flows naturally from it. It grows as faith takes root in God’s Word and in the experience of His faithfulness.

Assurance is not the same as faith, but it flows naturally from it. It grows as faith takes root in God’s Word and in the experience of His faithfulness. Faith is seen as the foundation of assurance, which manifests itself as confident perseverance rather than as constant emotional certainty. Since true faith tends toward perseverance, assurance is strengthened by God’s faithfulness, which sustains the believer over time.

In “What Is Faith?”, R. C. Sproul develops the concept of assurance by closely linking it to the very nature of biblical faith. He begins by distinguishing intellectual knowledge of Jesus Christ—knowing that He is the Son of God—from saving faith, which involves personal trust in Christ and genuine submission to His authority. As Sproul asserts, “a mere acknowledgment of the facts about Jesus is not sufficient for salvation”; authentic faith engages the person in a relationship of trusting dependence on Him.

Drawing on Hebrews 11, Sproul emphasizes that biblical faith is manifested precisely in contexts of uncertainty. To believe is to trust God without possessing exhaustive knowledge of the future, relying on His character rather than on visible circumstances. In this respect, faith itself constitutes a form of assurance, for it rests on God’s faithfulness and not on the predictability of events (cf. Hebrews 11:1).

Sproul thus defines faith primarily as trust in God (fiducia), and affirms that assurance naturally flows from this authentic faith. To believe God is to recognize the truthfulness of His Word and to rest in His faithfulness, even when human understanding remains incomplete. As he points out, Christian assurance does not stem from emotional introspection, but from the certainty that God is trustworthy.

Sproul’s pastoral objective is therefore clear: to lead believers to a living and practical faith, characterized by concrete trust in God in their daily lives. This assurance is not based on fluctuating feelings, but on the Word of God and on the testimony of biblical believers who lived out their faith in obedience and perseverance.

II-1-4 The Faith that Saves

Hebrews 11:1 does more than simply define faith conceptually; it reveals its inner structure. Christian faith thus appears as a relational trust in God, oriented toward the hope of his promises, and strengthened by an inner assurance founded on his faithfulness. This threefold structure allows us to understand faith not as an abstraction, but as a living, dynamic reality deeply rooted in biblical revelation.

“Saving Faith” is the central theme of R.C. Sproul’s book “What Is Faith?”
Sproul explicitly addresses the distinction between a purely intellectual faith and saving faith, which he identifies as authentically biblical faith. Here he reiterates a classic distinction in Reformed theology that has recognized that biblical faith has three essential aspects: notitia, assensus, and fiducia (Latin words). These are the elements that constitute saving faith.

Notitia is the knowledge that refers to the objective content of faith, that is, the set of truths to which the believer adheres. Christian faith is not devoid of doctrinal substance: it involves recognizing and confessing certain essential affirmations concerning the person and work of Christ. Among these are the conviction that Jesus is the Son of God, that He is the Savior sent for the salvation of humanity, and that His redemptive work, accomplished through His death and resurrection, has fully provided for the atonement of sins. To believe, in this sense, means to accept these revealed realities as true and to receive them as the foundation of the relationship with God.

Assensus designates the intellectual assent by which the individual recognizes as true the constitutive truths of the Christian faith. It is possible to know the content of this faith without actually adhering to it, that is, without being convinced of its veracity. Christian faith admits the existence of occasional questions or doubts; However, it requires a genuine degree of intellectual conviction. For there to be authentic and saving faith, the believer must affirm that the truths proclaimed by the Gospel are true. Before one can fully entrust oneself to Jesus Christ, it is necessary to believe that he is indeed the Savior, that he is truly who he claims to be, and that his work is genuinely effective for salvation. Thus, true faith is not content merely with knowing its content (notitia), but embraces it as true and trustworthy.

Fiducia refers to the personal dimension of faith, that of trust and genuine dependence on Christ. Mere knowledge of Christian truths (notitia), even accompanied by intellectual assent (assensus), remains insufficient in itself. Scripture reminds us that even demons possess accurate knowledge of the truth and adhere to it in a certain way, without, however, being saved (cf. James 2:19). Faith is truly saving only when it leads a person to entrust themselves personally and exclusively to Jesus Christ for their salvation. There is a fundamental difference between intellectual adherence to a doctrine and the existential act of placing one’s trust in a person. Thus, it is possible to affirm doctrinally justification by faith alone while continuing, in practice, to base one’s hope of salvation on one’s own works, merits, or efforts. While the doctrine can be understood intellectually, it is far more demanding for it to become a lived reality, to the point that the believer completely surrenders to Christ as the sole foundation of their salvation.

However, fiducia is not limited to trust; it also includes an affective dimension. Human beings, in their natural state, do not turn to Christ because they do not desire Him. Spiritually, they are in opposition to God, both in their minds and in their hearts. As long as a person remains hostile to Christ, they cannot feel genuine affection for Him. The example of Satan illustrates this reality: he knows the truth of God, but he rejects and hates it; his knowledge is not accompanied by any love or any desire for worship. Similarly, human beings, left to their natural condition, are spiritually dead, subject to the powers of this world and dominated by the desires of the flesh. Their heart, described by Scripture as a “heart of stone,” is incapable of loving God or truly attaching itself to Christ. This is why the intervention of the Holy Spirit is essential. Through his regenerative work, he transforms the inner disposition of the human being, replacing the heart of stone with a heart of flesh. This transformation allows the believer to perceive the beauty and gentleness of Christ and to turn to him with love and trust. Certainly, no believer loves Christ perfectly in this life, but without the sovereign action of the Holy Spirit, they would simply be incapable of loving him at all, even in a genuine way. Faith thus appears as the fruit of divine grace that engages the will, trust, and affection of the heart.

In short, R.C. Sproul explicitly speaks of saving faith as a faith:

founded on knowledge of the Gospel,
affirmed by adherence to its truth,
fulfilled in personal trust in Christ.

However, it is important to remember that salvation is granted by grace, through faith, and not on the basis of human works (Ephesians 2:8-9 “8 For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God— 9 not by works, so that no one can boast.”). But, works constitute the visible and necessary testimony to the reality of the salvation received (James 2:17-18 “17 In the same way, faith by itself, if it is not accompanied by action, is dead. 18 But someone will say, “You have faith; I have deeds.”
Show me your faith without deeds, and I will show you my faith by my deeds.”). A genuinely saving faith inevitably bears fruit in the life of the believer; conversely, a faith that remains persistently without works cannot be considered true faith and does not lead to salvation.

II-2 Faith and Reason

When we speak of “Faith and Reason,” we are referring to Augustine of Hippo, a major defender of both faith and reason, considering them not opposed but complementary: his famous formula “Credo ut intelligam, intelligo ut credam” (I believe in order to understand, I understand in order to believe) summarizes this harmony, where faith is the necessary starting point for seeking divine truth, which reason illuminates and deepens, integrating Greek philosophy (Neoplatonism) into a rich and influential Christian thought, building a coherent and passionate Christian philosophy. Augustine synthesizes thought by unifying Neoplatonism, Judeo-Christianity, and classical Latin culture, creating a solid Christian philosophy that shaped Western Christianity.

I believe in order to understand (Credo ut intelligam)
This is the famous Augustinian formula, which is not an abstract philosophical invention; it derives directly from the Bible.

Although the Bible does not say “Credo ut intelligam,” it shows that it is through the act of believing that spiritual understanding (the understanding of divine mysteries) is made possible and profound.
Augustine relies in particular on the following passages, which illustrate this spirit:

Believe first, understand later (John 10:38 “But if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me, and I in the Father.”).
Faith as the foundation (Isaiah 7:9 “The head of Ephraim is Samaria, and the head of Samaria is only Remaliah’s son. If you do not stand firm in your faith, you will not stand at all.”).
Divine revelation as the source of true understanding (Proverbs 9:10 “The fear of the Lord is the beginning of wisdom, and knowledge of the Holy One is understanding.”)
The order of priorities: seeing the eternal through faith (2 Corinthians 4:18 “So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal.”).
Reason enlightened by God: the condition for knowing the truth (Psalms 36:9 “For with you is the fountain of life; in your light we see light.” and John 1:9 “The true light that gives light to everyone was coming into the world.”).

I understand in order to believe (intelligo ut credam)

The formula “I understand in order to believe (intelligo ut credam)” cannot be separated from the formula “I believe in order to understand (Credo ut intelligam).” These two maxims express the dialectical and reciprocal relationship between faith and reason, one beginning with revelation/acceptance (Faith) and the other with intellectual inquiry, both aiming at a deeper understanding of divine truth, as emphasized by medieval thinkers such as Anselm of Canterbury and Augustine of Hippo. These two formulas, although distinct, are not opposed; they describe the two essential movements of the Christian spiritual life where faith nourishes intelligence and intelligence strengthens faith, in a continuous cycle toward a deeper knowledge of God.

Here are some key passages that illustrate this interaction between understanding (intellect) and faith (belief):

The rationality of Christian faith: understanding in order to believe (1 Peter 3:15 “But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect,”).
The knowledge of God at the heart of Christian faith (John 17:13 “Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent.”).
The knowledge of God from the observation of the created world (Romans 1:20 “For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse.”).

Augustine of Hippo developed his understanding of faith and reason from the Scriptures, which he interpreted in the light of grace and inner experience.
For him, faith precedes reason (believe in order to understand), reason deepens faith (understand in order to believe), both depend on divine illumination, and find their fulfillment in the love of God.

This vision would exert a decisive influence on medieval theology (Anselm, Thomas Aquinas) and on the Reformation.

II-3 Examples of Faith

The Bible is full of exemplary figures of faith. These individuals, through their actions and words, demonstrate different aspects of faith: trust, obedience, courage, perseverance, and integrity in the face of trials.

Figures of Faith in the Old Testament

Abel – Faith as Righteous Worship (Genesis 4:1–10; Hebrews 11:4)

Abel offers God an acceptable sacrifice because he acts by faith. His example shows that faith is expressed first and foremost in a right relationship with God and worship that conforms to His will.

Enoch – Faith as Communion with God (Genesis 5:21–24; Hebrews 11:5–6)

Enoch exemplifies a faith characterized by a continuous and intimate relationship with God. His faithful walk demonstrates that faith consists of pleasing God and living in His presence.

“Enoch walked with God.”

Noah – Faith as trusting obedience (Genesis 6–9; Hebrews 11:7)

Noah obeyed God in the face of a reality that was yet unseen. His faith rested on God’s Word rather than on immediate experience.

Abraham – Faith as Trust and Obedience (Genesis 12; 15; 22; Romans 4; Hebrews 11:8–19)

Abraham is the model of faith that trusts in God’s promises, even when they seem humanly impossible. His faith is illustrated by his willingness to leave his homeland and to offer his son Isaac, in obedience to God.

Sarah – Faith as persevering hope (Genesis 18:9–15; 21:1–7; Hebrews 11:11)

Sarah learns to trust in God’s faithfulness despite her initial doubts. Her faith demonstrates that God works even through a faith that is still developing.

Moses – Faith as perseverance and choice (Exodus 2–14; Hebrews 11:24–29)

Moses chose to endure reproach with the people of God rather than enjoy the temporary privileges of Egypt, illustrating a faith focused on the unseen. He trusted God to deliver the Israelites from Egypt, despite his own doubts.

Elijah – Faith as dependence and prophetic courage (1 Kings 17–19; James 5:17–18)

Elijah demonstrates a radical faith, dependent on God both for daily provision and in his confrontation with idolatry. He also shows that faith coexists with human frailty.

David – Faith in the Midst of Weakness (1 Samuel 17; Psalms; Hebrews 11:32)

David exemplifies a courageous and repentant faith, capable of rising again after failure.

Daniel – Faithful Faith Under Persecution (Daniel 6; Hebrews 11:33)

Daniel remains faithful to God despite the threats, illustrating unwavering faith in the face of oppression. He remained faithful to God even when he was thrown into the lions’ den.

Figures of Faith in the New Testament

Mary (mother of Jesus) – Faith as trusting submission (Luke 1:38)

Mary humbly accepts God’s will without fully understanding all the consequences, embodying a humble and obedient faith.

Peter – Imperfect but Restored Faith (Matthew 14; Luke 22; John 21)

Peter exemplifies a real but fragile faith, restored by the grace of Christ.

Paul – Faith Centered on Christ (Acts 9; Galatians 2:20; 2 Timothy 1:12)

Paul testifies to a faith transformed by his encounter with Christ and oriented toward mission.

The biblical figures of faith, from Abel to Paul, reveal that Christian faith is relational before it is performative, that it develops over time, that it is expressed through obedience, and that it is rooted in the hope of God’s promises.

II-4 Consensus and Divergences

Hebrews 11 shows that faith often precedes complete understanding, is expressed through obedience and perseverance, and rests on God’s faithfulness rather than on human perfection.

According to R. C. Sproul, Christian faith is a rich and multidimensional reality. He aligns himself with the classical theological tradition (particularly the Reformed tradition) and presents several facets of faith, essential for understanding what constitutes an authentically biblical and saving faith.

R. C. Sproul’s view of faith is clearly Calvinistic, but it is not reducible to a narrow or polemical Calvinism. It is situated within a classical, pedagogical, and pastoral Calvinism.

How Sproul’s view is not “Calvinistic in the narrow sense”?

The answer is based on the following three points:

A pedagogical rather than polemical approach
Sproul does not primarily present faith through:
– predestination,
– or the “five points” of Calvinism (TULIP).
He begins with the biblical nature of faith, accessible to all Christians. He did not rely solely on predestination to present the faith, but integrated it into a broader systematic theology.
Strong continuity with Augustine and the classical tradition
His conception of faith:
– aligns with Augustine (faith and reason),
– is rooted in the historical catholicity of the Church,
– transcends modern denominational divisions.
A desire for Christian universality
Sproul seeks to explain:
– what biblical faith is,
– before defending a particular school of thought.
This is why many non-Calvinists recognize the soundness of his analysis of faith, even if they differ on soteriology.

However, Christian theologians do not all agree on the same dimensions of faith, but there is a broad fundamental consensus, accompanied by differences in emphasis, vocabulary, and theological framework.

Concensus

Christian traditions such as Reformed Calvinists, Arminians/Wesleyans, Catholics, and Methodist Evangelicals (neither Calvinist nor Arminian) share a broad theological consensus on the general definition of faith, since the dialogue is based on a common foundation: faith as living trust in Christ.
All these traditions agree on:

Faith as a response to God’s revelation: Faith is the personal and fundamental response of the human being to God’s revelation. It consists of a trusting adherence to God who reveals himself and gives himself, engaging the intellect, the will, and the entire existence. Founded on the acceptance of divine promises and on trust in God’s faithful action, faith directs the believer’s life toward worship, obedience, and a living relationship with God. It is not reduced to doctrinal assent, but constitutes a relational act by which existence finds its foundation and transformation in God.
The necessity of divine grace: Faith is understood as a gift of divine grace, a supernatural virtue infused by God, which enables the human being to respond to the divine call, to believe, and to freely cooperate with grace for the sake of salvation and a life in conformity with God. It is preceded and made possible by grace, while constituting the human response to God’s redemptive work in Jesus Christ, without which it is impossible to please him.
Faith not reduced to mere knowledge: Authentic faith is not reduced to mere intellectual knowledge, but is understood as a living and active reality, manifesting itself through love and action. It goes beyond theoretical adherence to religious truths to become a relationship of trust and a personal commitment. In this perspective, Thomas Aquinas distinguishes between “living” faith, informed by charity and fruitful in good works, and “dead” faith, which remains purely intellectual and devoid of spiritual dynamism.
Faith must produce a visible transformation: Faith, understood in its spiritual dimension, is oriented towards a visible transformation of existence, not as the product of purely human effort, but as the fruit of a living relationship with God. It renews one’s understanding of life and guides daily decisions, expressing itself through actions and choices consistent with this relationship. In this sense, faith manifests itself as a “living faith,” leading to salvation and participating in a process of progressive transformation of the person.

Regarding the “Faith and Reason” doctrine, all these traditions agree on the following:

Rejection of irrational faith: Christian faith is not a blind or arbitrary act, but a thoughtful adherence based on revelation and intelligible to human reason.
The true value of human reason: Reason is recognized as an authentic faculty, created by God, capable of understanding, ordering, and examining the truths of faith.
The necessity of divine revelation: The saving knowledge of God surpasses the natural capacities of reason and requires God’s revelatory initiative.
The ultimate subordination of reason to God: Although legitimate and necessary, reason remains subject to the authority of God and his revelation, of which it can be neither the ultimate source nor the supreme judge.

Divergences

Each Christian tradition is rooted in its own theological foundation; while divergences in the understanding of the Christian faith have fueled doctrinal debates over the centuries, these have proven to be both formative and spiritually fruitful.

These divergences mainly concern:

Origin of faith: The disagreement concerns whether faith proceeds exclusively from the sovereign gift of God or from a cooperation between divine grace and human response.
Role of human will: Traditions differ regarding the extent of human freedom in the act of faith, particularly in relation to grace and divine initiative.
Relationship between faith and works in justification: The debate concerns the place of works, either as a necessary fruit of faith or as a cooperative element in the process of justification.
Degree of assurance of salvation: Conceptions vary depending on whether assurance is considered a normal consequence of faith or a moral hope subject to uncertainty.

The divergences between faith and reason do not concern the usefulness of reason (all Christian traditions recognize its value), but rather its degree of autonomy and its role in relation to the act of faith. Some schools of thought may diminish, ignore, or completely subordinate reason, while others seek a clear distinction, harmony, or complementarity between the two. Those who advocate for complementarity believe that reason can know God through nature, but faith reveals truths (the Trinity, the Incarnation) that transcend reason without contradicting it. Reason serves as a foundation for faith, but faith elevates reason.

III- Conclusion

This chapter has shown the richness and complexity of the Christian understanding of faith, particularly in its connection with reason. Despite the diversity of traditions, there is agreement on the rejection of irrational faith, the value of reason, the necessity of revelation, and the primacy of God. Christian faith thus appears as intelligible, relational, and founded on divine initiative.

The differences—regarding the origin of faith, the role of the will, the relationship between faith and works, or the assurance of salvation—express different ways of approaching the mystery of salvation. Far from weakening Christian thought, these debates have enriched the understanding of faith over the centuries and stimulated rigorous and fruitful theological inquiry.