What we mean by Faith, in anything like our current use of it concerning religious belief, does not appear to be an issue until Paul. Prior to this, the concept of faith, as a metaphor in a religious metanarrative, appears to be more an issue of “good faith” or adherence to a contract. In the Jewish religion, for example, prior to the destruction of the second Temple, it was understood that following the law, including Temple rituals, was the obligation of the people if they wanted God to stick to the contract (testament). The beginning of this metanarrative is in the history of the patriarchs. The middle is the perpetual “now.” The end would be a glorious and powerful nation protected by God. The moral is that everyone should follow the law.
After the destruction of the second Temple, the nature of the contract changed. The beginning still lay with the patriarchs, but now the moral was that each person kept the contract alive by living according to the law, even without the temple rituals. This contract may be viewed in the modern sense (and is by many Jews) in a very scientific way by accepting that living correctly means living in the most healthy and productive way to have a good, full (blessed) life. Torah is interpreted as an ongoing interaction with God that enables those who probe the law deeply to live better. So the kind of faith required is more scientific in nature. This kind of behavior causes this kind of effect. The inter sectarian conflict over the nature of the end of this metanarrative is still apparent. Some consider it the rise of a new nation with a rebuilt temple and a fantastic second coming that establishes the kingdom of God on earth. Others view the end of the story as a calm, peacful and long life.
In early Greek religion the metanarratives seem similar to the local narratives that are typical through out the early urban centers. Later Greek religion develops in light of the developing philosophical views and is closer to what would be the early Christian concept of faith in the relationship some could have with Deus (Zeus).
Augustine sets the stage for the Middle Ages where you must “Believe in order that you may understand.” His interpretation of scripture in light of the Platonic view of the world becomes a metanarrative where faith in the love of Jesus for us becomes a virtue along with love and hope.
By the time of Anselm this becomes “Faith seeking understanding.”
With Aquinas Faith and Reason work hand in hand. This is reflected today in the current thought of the Church. The best example of this is Fides et Ratio.
In the postmodern sense we see Kierkegaard’s Leap of Faith as a desperate attempt to find meaning even when all alternatives appear absurd.
A more successful view is that of William James who argues that The Will to Believe is not absurd at all but the only pragmatic thing to do within the appropriate context of that belief.
There are dangers when a community too stringently adheres to fundamental dogmas and those beliefs are not shared by the larger community. When those beliefs cause dangerous conflict among citizens of the larger community, or among the world community, then they represent a danger to the peace. It also seems that each community needs a certain minimum set of core beliefs for the social health to be maintained.
An important task for educators today is encouraging individuals to progress in their quest for learning all that our culture has to offer while enabling individuals to maintain a sense of those core values associated with their familial beliefs.
Also see the Religious Mind.