There is hardly a word in the religious language, both theological and popular, which is subject to more misunderstandings, distortions and questionable definitions than the word “faith.” It belongs to those terms which need healing before they can be used for the healing of men. Today the term “faith” is more productive of disease than of health. It confuses, misleads, creates alternately skepticism and fanaticism, intellectual resistance and emotional surrender, rejection of genuine religion and subjection to substitutes. Indeed, one is tempted to suggest that the word “faith” should be dropped completely; but desirable as that may be it is hardly possible. A powerful tradition protects it. And there is as yet no substitute expressing the reality to which the term “faith” points. So, for the time being, the only way of dealing with the problem is to try to reinterpret the word and remove the confusing and distorting connotations, some of which are the heritage of centuries. It is the hope of the writer that he will succeed at least in this purpose even if he does not succeed in his more far-reaching aim to convince some readers of the hidden power of faith within themselves and of the infinite significance of that to which faith is related.
Cambridge, September 1956