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Do not fill this in! === Christianity === [[File:Triumph of Faith over Idolatry Theodon.jpg|thumb|180px|right|''Triumph of Faith over [[Idolatry]]'' by [[Jean-Baptiste Théodon]] (1646–1713)]] {{Main|Faith in Christianity}} The word translated as "faith" in English-language editions of the New Testament, the [[New Testament Greek|Greek]] word {{lang|grc|πίστις}} ({{transliteration|grc|pístis}}), can also be translated as "belief", "faithfulness", or "trust".<ref>{{cite web|url= https://biblehub.com/greek/4102.htm|title= Strong's Greek: 4102. πίστις (pistis) – faith, faithfulness|work= biblehub.com|access-date= 14 October 2015|archive-date= 17 October 2015|archive-url= https://web.archive.org/web/20151017050725/http://biblehub.com/greek/4102.htm|url-status= live}}</ref> Faith can also be translated from the Greek verb {{lang|grc|πιστεύω}} ({{transliteration|grc|pisteuo}}), meaning "to trust, to have confidence, faithfulness, to be reliable, to assure".<ref name=Thomas1981>{{Cite book |editor-last1= Thomas |editor-first1= Robert L. |year = 1981 |title= New American standard exhaustive concordance of the Bible | pages= 1674–75 | isbn= 0-87981-197-8 | publisher= A.J. Holman | location= Nashville, Tenn.}}</ref> Christianity encompasses various views regarding the nature of faith. Some see faith as being persuaded or convinced that something is true.<ref name= Wilkin2012>{{Cite book |title= The Ten Most Misunderstood Words in the Bible |year= 2012 |last= Wilkin|first= Robert N. |page= 221 |publisher= GES |location= Corinth, Tex.}}</ref> In this view, a person believes something when they are presented with adequate evidence that it is true. The 13th-century theologian Saint [[Thomas Aquinas]] did not hold that faith is mere opinion: on the contrary, he held that it represents a mean (understood in the [[Aristotelianism|Aristotelian]] sense) between excessive reliance on science (i.e. demonstration) and excessive reliance on opinion.<ref>{{multiref2 |1={{Cite book|last=Aquinas|first=Thomas|chapter-url= https://www.newadvent.org/summa/3001.htm|title= Summa Theologiae|chapter=Faith|at=Secunda Secundae Partis, Q. 1|access-date= 2018-05-26|archive-date= 2018-05-27|archive-url= https://web.archive.org/web/20180527201512/http://www.newadvent.org/summa/3001.htm|url-status= live}} |2={{cite web |last1=Kraut |first1=Richard |title=Aristotle's Ethics: 5. The Doctrine of the Mean |url=https://plato.stanford.edu/entries/aristotle-ethics/#DoctMean |website=The Stanford Encyclopedia of Philosophy |publisher=Metaphysics Research Lab, Stanford University |access-date=6 May 2022 |date=2018 |archive-date=10 November 2022 |archive-url=https://web.archive.org/web/20221110125320/https://plato.stanford.edu/entries/aristotle-ethics/#DoctMean |url-status=live}} }}</ref> According to [[Teresa Morgan]], faith was understood by early Christians within the cultural milieu of the period as a relationship that created a community based on trust, instead of a set of mental beliefs or feelings of the heart.<ref>{{Cite book |last=Morgan |first=Teresa Jean |url=https://books.google.com/books?id=59umCAAAQBAJ&pg=PA14 |title=Roman Faith and Christian Faith: Pistis and Fides in the Early Roman Empire and Early Churches |year=2015 |publisher=Oxford University Press |isbn=978-0-19-872414-8 |language=en |access-date=2023-03-01 |archive-date=2023-03-26 |archive-url=https://web.archive.org/web/20230326164822/https://books.google.com/books?id=59umCAAAQBAJ&pg=PA14 |url-status=live }}</ref> Numerous commentators discuss the results of faith. Some believe that true faith results in good works, while others believe that while faith in [[Jesus]] brings eternal life, it does not necessarily result in good works.<ref>{{cite web| url = http://redeeminggod.com/wp-content/uploads/2007/09/Faith-and-Good-Works-JD-Myers.pdf| first = Jeremy D.|last= Myers|title=The Gospel Under Siege| access-date = 2015-09-11| archive-date = 2016-03-04| archive-url = https://web.archive.org/web/20160304233647/http://redeeminggod.com/wp-content/uploads/2007/09/Faith-and-Good-Works-JD-Myers.pdf| url-status = live}}</ref> Regardless of the approach taken to faith, all Christians agree that the Christian faith (in the sense of Christian practice) is aligned with the ideals and the example of the life of [[Jesus]]. The Christian contemplates the mystery of [[God]] and his [[Divine grace|grace]] and seeks to know and become obedient to God. To a Christian, the faith is not static, but causes one to learn more of God and to grow in faith; Christian faith has its origin in God.<ref name= Wuerl2004>{{Cite book | url= https://books.google.com/books?id=IzqDiPALzKEC&q=a&pg=PA238 | title= The Teaching of Christ: A Catholic Catechism for Adults, Edition: 5, revised | year= 2004 | last= Wuerl|first= Donald W. | page= 238 | isbn= 1-59276-094-5 | access-date= 21 April 2009 |publisher= Our Sunday Visitor Pub. Division | location= Huntingdon, Ind.}} {{Dead link|date=October 2021}}</ref> In Christianity, faith causes change as it seeks a greater understanding of God. Faith is not [[fideism]] or simple obedience to a set of rules or statements.<ref>{{cite book|last=Migliore|first=Daniel L.|year=2004|title=Faith seeking understanding: an introduction to Christian theology|location=Grand Rapids, Mich|publisher=W.B. Eerdmans|pages=3–8}}</ref> Before Christians have faith, but they must also understand in whom and in what they have faith. Without understanding, there cannot be true faith, and that understanding is built on the foundation of the community of believers, the scriptures and traditions, and on the personal experiences of the [[belief|believer]].<ref>{{cite book|last=Inbody|first=Tyron|year=2005|title=The faith of the Christian church: an introduction to theology|location=Grand Rapids, Mich.|publisher=William B. Eerdmans|pages=1–10}}</ref> ==== Strength of faith ==== Christians may recognize different degrees of faith when they encourage each other to, and themselves strive to, develop, grow, and/or deepen their faith.<ref>For example {{cite book | title = Draw Near to God: 100 Bible Verses to Deepen Your Faith | url = https://books.google.com/books?id=VSSDDwAAQBAJ | publisher = Zondervan | date = 2019 | isbn = 978-0-310-45388-8 | access-date = 25 September 2019}}{{page needed|date=July 2023}}</ref> This may imply that one can measure faith. Willingness to undergo [[martyrdom]] indicates a proxy for depth of faith but does not provide an everyday measurement for the average contemporary Christian. Within the [[Calvinist]] tradition the degree of prosperity<ref>Compare [[prosperity theology]].</ref> may serve as an analog of the level of faith.<ref>Compare: {{cite book | last1 = Weber | first1 = Max | author-link1 = Max Weber | translator1-last = Baehr | translator1-first = Peter | translator2-last = Wells | translator2-first = Gordon C. | year = 1905 | title = The Protestant Ethic and the 'Spirit' of Capitalism: and Other Writings | url = https://books.google.com/books?id=4MmligHndssC | series = Penguin twentieth-century classics | location = New York | publisher = Penguin | publication-date = 2002 | isbn = 978-1-101-09847-9 | access-date = 25 September 2019 | quote = In the course of its development, Calvinism made a positive addition: the idea of the necessity of ''putting one's faith to the test'' [''Bewährung des Glaubens''] in secular working life. [...] It thus provided the ''positive'' motivation [''Antrieb''] for asceticism, and with the firm establishment of its ethics in the doctrine of predestination, the spiritual aristocracy of the monks, who stood outside and above the world, was replaced by the spiritual aristocracy of the saints ''in'' the world, predestined by God from eternity [...]. | archive-date = 13 January 2023 | archive-url = https://web.archive.org/web/20230113012218/https://books.google.com/books?id=4MmligHndssC | url-status = live }}</ref> Other Christian strands may rely on personal self-evaluation to measure the intensity of an individual's faith, with associated difficulties in calibrating to any scale. Solemn affirmations of a [[creed]] (a statement of faith) provide {{clarify|text=broad measurements of details.|date=July 2023}} Various tribunals of the [[Inquisition]], however, concerned themselves with precisely evaluating the orthodoxy of the faith of those it examined – to acquit or to punish in varying degrees.<ref> {{cite book | last1 = Peters | first1 = Edward | author-link1 = Edward Peters (scholar) | year = 1988 | chapter = The Inquisition in Literature and Art | title = Inquisition | url = https://books.google.com/books?id=TnqLow3iKd4C | edition = reprint | location = Berkeley | publisher = University of California Press | publication-date = 1989 | page = 225 | isbn = 978-0-520-06630-4 | access-date = 25 September 2019 | quote = The costuming of those convicted [...] was the result of careful planning and indicated specific gradations of guilt. There was never a single, simple ''[[sanbenito]]'', for example, but a different kind of ''sanbenito'' for different crimes and degrees of heresy, with corresponding headgear [...]. The garb of the penitents, the procession with inquisitorial banners and crosses, the careful design of the seating and sequence of the ceremony made the [[Auto-da-fé|''auto-de-fé'']] itself 'a work of art [...]' [...]. [...] The aim of the ''auto-de-fé'', as its name suggests, is the '''act'' of faith,' that is, the liturgical demonstration of the truth of the faith and the error and evil of its enemies.}}</ref> The classification of different degrees of faith allows that faith and its expression may wax and wane in fervor—during the lifetime of a faithful individual and/or over the various historical centuries of a society with an embedded religious system. Thus, one can speak of an "Age of Faith"<ref>{{multiref2 |1={{cite book |last1 = Tanner |first1 = Norman |title = The Ages of Faith: Popular Religion in Late Medieval England and Western Europe |url = https://books.google.com/books?id=dojYAAAAMAAJ |series = Volume 56 of International Library of Historical Studies |year = 2009 |publisher = Bloomsbury Academic |publication-date = 2009 |page = 161 |isbn = 978-1-84511-760-3 |access-date = 28 October 2021 |quote = After all, was not the Middle Ages the 'age of faith' ''par execellence'', the time when the whole of Europe was united not only in its belief but also in a common view of society? }} |2={{cite book |last1 = Durant |first1 = Will |author-link1 = Will Durant |orig-date = 1950 |title = The Age of Faith |url = https://books.google.com/books?id=cusRoE1OJvEC |series = Volume 4 of ''[[The Story of Civilization]]'' |date = 7 June 2011 |publisher = Simon and Schuster |publication-date = 2011 |isbn = 978-1-4516-4761-7 |access-date = 28 October 2021 }} }}</ref> or of the "decay" of a society's [[religiosity]] into corruption,<ref> {{cite book |title = The Norton History of Modern Europe |year=1971 |url = https://books.google.com/books?id=gPX5rnMMBGUC |publication-date = 1971 |page = 129 |access-date = 28 October 2021 |quote = Luther attacked not the corruption of institutions but what he believed to be the corruption of faith itself. }}</ref> secularism,<ref> {{cite book |last1 = Haught |first1 = James A. |title = Fading Faith: The Rise of the Secular Age |year = 2010 |url = https://books.google.com/books?id=GdKZSQAACAAJ |publisher = Gustav Broukal Press |publication-date = 2010 |isbn = 978-1-57884-009-0 |access-date = 28 October 2021 }}</ref> or [[atheism]],<ref> {{cite book |last1 = Brown |first1 = Callum G |author-link1 = Callum G. Brown |title = Becoming Atheist: Humanism and the Secular West |date = 12 January 2017 |url = https://books.google.com/books?id=YnDBDQAAQBAJ |location = London |publisher = Bloomsbury Publishing |publication-date = 2017 |page = 2 |isbn = 978-1-4742-2455-0 |access-date = 28 October 2021 |quote = By the 1990s, the liberalization of Western culture allowed the individual in most countries to be comfortably alienated from church and faith without fear of censure or social stigma [...]. }}</ref>—interpretable as the ultimate loss of faith.<ref> {{cite book |last1 = Kalla |first1 = Krishen Lal |title = The Mid-Victorian Literature and Loss of Faith |year = 1989 |url = https://books.google.com/books?id=5aQgemN-y3YC |edition = 1 |location = New Delhi |publisher = Mittal Publications |publication-date = 1989 |page = 205 |isbn = 978-81-7099-155-7 |access-date = 28 October 2021 |quote = In the mid-Victorian era [...] new scientific discoveries broke out giving rise to agnosticism, scepticism and atheism. All important writers of this age came under the influence of rationalism and their writings are a record of the struggle in their minds between faith and loss of faith. Some, like [[Algernon Charles Swinburne|Swinburne]] and [[James Thomson (poet, born 1834)|J. Thomson (B.V.)]] became atheists [...]. }}</ref> ==== Christian apologetic views ==== In contrast to [[Richard Dawkins]]' view of faith as "blind trust, in the absence of evidence, even in the teeth of evidence",<ref>{{cite book|first=Richard|last=Dawkins|title=The Selfish Gene|edition=2nd|location=Oxford|publisher=Oxford University Press|year=1989|page=198}}</ref> [[Alister McGrath]] quotes the Oxford Anglican theologian [[William Griffith Thomas|W. H. Griffith Thomas]] (1861–1924), who states that faith is "not blind, but intelligent" and that it "commences with the conviction of the mind based on adequate evidence...", which McGrath sees as "a good and reliable definition, synthesizing the core elements of the characteristic Christian understanding of faith".<ref>{{cite book |last= McGrath |first= Alister E. | title= The Order of Things: Explorations in Scientific Theology | year= 2008 | publisher= John Wiley & Sons | isbn= 978-1-4051-2556-7 | page= 33 | url= https://books.google.com/books?id=WrRZBOxJzDcC}}</ref> American biblical scholar [[Archibald Thomas Robertson]] (1863–1934) stated that the Greek word {{transliteration|grc|pistis}} used for "faith" in the New Testament (over two hundred forty times), and rendered "assurance" in {{bibleverse|Acts|17:31|kjv}}, is "an old verb meaning 'to furnish', used regularly by [[Demosthenes]] for bringing forward evidence."<ref>{{cite book | last= Robertson | first= Archibald Thomas | title= Word Pictures in the New Testament | at= Chapter 17 | url= http://www.ccel.org/ccel/robertson_at/wp_acts.xviii.html | access-date= 2014-01-26 | archive-date= 2015-01-08 | archive-url= https://web.archive.org/web/20150108000717/http://www.ccel.org/ccel/robertson_at/wp_acts.xviii.html | url-status= live }}</ref> Tom Price (Oxford Centre for Christian Apologetics) affirms that when the New Testament talks about faith positively it only uses words derived from the Greek root [{{transliteration|grc|pistis}}] which means "to be persuaded".<ref>{{cite web | last= Price | first= Thomas | title= Faith is about 'just trusting' God isn't It? | date= 9 November 2007 | url= https://www.bethinking.org/truth/faith-is-about-just-trusting-god-isnt-it | access-date= 23 January 2014 | archive-date= 21 February 2014 | archive-url= https://web.archive.org/web/20140221173701/http://www.bethinking.org/bible-jesus/introductory/faith-is-about-just-trusting-god-isnt-it.htm | url-status= live }}</ref> British Christian apologist [[John Lennox]] argues that "faith conceived as a belief that lacks warrant is very different from faith conceived as a belief that has warrant". He states that "the use of the adjective 'blind' to describe 'faith' indicates that faith is not necessarily, or always, or indeed normally, blind". "The validity, or warrant, of faith or belief depends on the strength of the evidence on which the belief is based." "We all know how to distinguish between blind faith and evidence-based faith. We are well aware that faith is only justified if there is evidence to back it up." "Evidence-based faith is the normal concept on which we base our everyday lives."<ref>{{cite book | last= Lennox | first= John | title= Gunning for God: Why the New Atheists Are Missing the Target |year= 2011 |publisher= Lion |location= United Kingdom | isbn= 978-0-7459-5322-9 | page= 55 | url= https://books.google.com/books?id=kxBRhMYsadwC&q=faith+defined+as+warranted+based+on+evidence}}</ref> Peter S. Williams holds that "the classic Christian tradition has always valued rationality and does not hold that faith involves the complete abandonment of reason while believing in the teeth of evidence".<ref>{{cite book |last=Williams |first=Peter S. |date=2013 |title=A Faithful Guide to Philosophy: A Christian Introduction to the Love of Wisdom |url=https://books.google.com/books?id=DCEVL-8d-J4C |publisher=Authentic Media Inc |chapter=§1.4 |isbn=978-1-78078-310-9 |access-date=2023-05-29 |archive-date=2023-05-29 |archive-url=https://web.archive.org/web/20230529202228/https://books.google.com/books?id=DCEVL-8d-J4C&printsec=frontcover |url-status=live }}</ref> Quoting [[J. P. Moreland|Moreland]], faith is defined as "a trust in and commitment to what we have reason to believe is true". Regarding [[doubting Thomas]] in {{bibleverse|John|20:24–31}}, Williams points out that "Thomas wasn't asked to believe without evidence". He was asked to believe based on the other disciples' testimony. Thomas initially lacked the first-hand experience of the evidence that had convinced them... Moreover, the reason John gives for recounting these events is that what he saw is evidence... Jesus did many other miraculous signs in the presence of his disciples... But these are written that you may believe that Jesus is the Christ, the son of God, and that believing ye might have life in his name. {{bibleverse|John|20:30–31}}."<ref>{{cite book | last= Williams | first= Peter S. | title= A Faithful Guide to Philosophy: A Christian Introduction to the Love of Wisdom | year= 2013 | publisher= Authentic Media | isbn= 978-1-84227-811-6 | pages= Chapter 1.4 | url = https://books.google.com/books?id=DCEVL-8d-J4C}}</ref> Concerning doubting Thomas, Michael R. Allen wrote: "Thomas's definition of faith implies adherence to conceptual propositions for the sake of personal knowledge, knowledge of and about a person ''qua'' person".<ref>{{cite book |last1= Allen |first1= Michael |title= The Christ's Faith: A Dogmatic Account |date= 2009 |publisher= T&T Clark Studies in Systematic Theology |location= London |isbn= 978-0-567-03399-4 |page= 80}}<!--|access-date= 26 January 2016--></ref> Kenneth Boa and Robert M. Bowman Jr. describe a classic understanding of faith that is referred to as ''[[evidentialism]]'', and which is part of a larger [[Epistemology|epistemological]] tradition called ''classical [[foundationalism]]'', which is accompanied by ''[[deontologism]]'', which holds that humans must regulate their beliefs following evidentialist structures. They show how this can go too far,{{how|date=July 2023}}<ref>{{cite book | last1= Boa | first1= Kenneth | first2= Robert M.|last2=Bowman | title= Faith Has Its Reasons: Integrative Approaches to Defending the Christian Faith | date= March 1, 2006 | publisher= IVP Books | location= USA | isbn= 978-0-8308-5648-0 | page= 253 }}</ref> and [[Alvin Plantinga]] {{clarify|text=deals with it.|date=July 2023}} While Plantinga upholds that faith may be the result of evidence testifying to the reliability of the source (of the truth claims), yet he sees having faith as being the result of hearing the truth of the gospel with the internal persuasion by the [[Holy Spirit in Christianity|Holy Spirit]] moving and enabling him to believe. "Christian belief is produced in the believer by the internal instigation of the Holy Spirit, endorsing the teachings of Scripture, which is itself divinely inspired by the Holy Spirit. The result of the work of the Holy Spirit is faith."<ref>{{cite book | last= Plantinga | first= Alvin | title= Warranted Christian Belief | url= https://archive.org/details/warrantedchristi0000plan | url-access= registration | year= 2000 | publisher= Oxford University Press |location= USA |isbn= 0-19-513192-4 |pages= [https://archive.org/details/warrantedchristi0000plan/page/250 250], 291}}</ref> ==== Catholicism ==== The four-part ''[[Catechism of the Catholic Church]]'' (CCC) gives Part One to "The Profession of Faith". This section describes the content of faith. It elaborates and expands, particularly upon the [[Apostles' Creed]]. CCC 144 initiates a section on the "Obedience of Faith".{{citation needed|date=July 2023}} In the [[theology]] of [[Pope John Paul II]], faith is understood in personal terms as a trusting commitment of person to person and thus involves Christian commitment to the divine person of [[Jesus Christ]].<ref>{{cite book |last1= Dulles |first1=Avery |author-link1= Avery Dulles |title= The Splendor of Faith: The Theological Vision of Pope John Paul II |date= 2003 |publisher= Crossroad Publishing Company |location= New York |isbn= 0-8245-2121-8 |pages= vii-viii}}</ref> ==== Methodism ==== In [[Methodism]], faith plays an important role in [[Justification (theology)|justification]], which occurs during the [[born again|New Birth]].<ref name="Elwell2001">{{cite book|last= Elwell|first= Walter A.|title= Evangelical Dictionary of Theology (Baker Reference Library)|date=1 May 2001|publisher=Baker Publishing Group|isbn=978-1-4412-0030-3|page=1268|quote= This balance is most evident in Wesley's understanding of faith and works, justification and sanctification... Wesley, in a sermon entitled 'Justification by Faith', makes an attempt to define the term accurately. First, he states what justification is not. It is not being made actually just and righteous (that is sanctification). It is not being cleared of the accusations of Satan, nor of the law, nor even of God. We have sinned, so the accusation stands. Justification implies pardon, the forgiveness of sins...Ultimately for the true Wesleyan salvation is completed by our return to original righteousness. This is done by the work of the Holy Spirit...The Wesleyan tradition insists that grace is not contrasted with law but with the works of the law. Wesleyans remind us that Jesus came to fulfill, not destroy the law. God made us in his perfect image, and he wants that image restored. He wants to return us to a full and perfect obedience through the process of sanctification... Good works follow after justification as its inevitable fruit. Wesley insisted that Methodists who did not fulfill all righteousness deserved the hottest place in the lake of fire. }}</ref> The [[Emmanuel Association]], a Methodist denomination in the [[conservative holiness movement]], teaches:<ref name="Emmanuel2002"/> {{blockquote|Living faith is the gift of God ({{bibleverse|Ephesians|2:8}}; {{Bibleverse|Romans|4:16}}) imparted to the obedient heart through the Word of God ({{Bibleverse|Romans|10:17}}), and the ministry of the Holy Ghost ({{Bibleverse|Ephesians|2:18}}). This faith becomes effective as it is exercised by man with the aid of the Spirit, which aid is always assured when the heart has met the divine condition ({{Bibleverse|Hebrews|5:9}}). Living faith is to be distinguished from intellectual confidence which may be in the possession of any unawakened soul ({{Bibleverse|Romans|10:1–4}}).|Principles of Faith, Emmanuel Association of Churches<ref name="Emmanuel2002">{{cite book |title= Guidebook of the Emmanuel Association of Churches |date= 2002 |publisher= [[Emmanuel Association]] |location= [[Logansport, Indiana|Logansport]] |page=7 |language=English}}</ref>}} ==== The Church of Jesus Christ of Latter-day Saints ==== The [[articles of Faith (Latter Day Saints)|Articles of Faith]] of [[the Church of Jesus Christ of Latter-day Saints]] states that "faith in the Lord Jesus Christ" is the first principle of the gospel. Some alternative, yet impactful, ideas regarding the nature of faith were presented by church founder [[Joseph Smith]]<ref>Smith was not the sole author: {{Cite web|url= https://rsc.byu.edu/lectures-faith-historical-perspective/authorship-history-lectures-faith|title= Authorship and History of the Lectures on Faith|website= Religious Studies Center|access-date= 2020-03-06|archive-date= 2020-06-25|archive-url= https://web.archive.org/web/20200625162903/https://rsc.byu.edu/lectures-faith-historical-perspective/authorship-history-lectures-faith|url-status= live}}</ref> in a collection of sermons, which are now published as the ''[[Lectures on Faith]]''.<ref>{{cite book |url= https://rsc.byu.edu/archived/lectures-faith-historical-perspective/lectures-faith-1990-edited-version/lecture-1 |title= Lectures on Faith|access-date= 2018-10-08|archive-url= https://web.archive.org/web/20181008095718/https://rsc.byu.edu/archived/lectures-faith-historical-perspective/lectures-faith-1990-edited-version/lecture-1|archive-date= 2018-10-08 }}</ref> * Lecture 1 explains what faith is; * Lecture 2 describes how mankind comes to know about God; * Lectures 3 and 4 make clear the necessary and unchanging attributes of God; * Lecture 5 deals with the nature of God the Father, his Son Jesus Christ, and the Holy Ghost; * Lecture 6 proclaims that the willingness to sacrifice all earthly things is a prerequisite to gaining faith in salvation; * Lecture 7 treats the fruits of faith—perspective, power, and eventually perfection.<ref> {{cite book |chapter-url= https://rsc.byu.edu/archived/lectures-faith-historical-perspective/authorship-and-history-lectures-faith |last1= Dahl|first1= Larry E. |chapter= Authorship and History of the Lectures on Faith |title=The Lectures on Faith in Historical Perspective |publisher= Brigham Young University, Religious Studies Center |location= Provo, Utah |access-date= 2018-10-08 |archive-url= https://web.archive.org/web/20181008061433/https://rsc.byu.edu/archived/lectures-faith-historical-perspective/authorship-and-history-lectures-faith|archive-date= 2018-10-08 }}{{Date missing}}</ref> Summary: Please note that all contributions to Christianpedia may be edited, altered, or removed by other contributors. 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