Drawing from an orthodox biblical interpretation, it is determined that faith consists in fides (assent) and fiducia (trust). As such, the inquiry of this thesis will analyze faith as a species of knowledge and action.
The aspects of the constituents of faith analyzed are its logical and phenomenological properties. That is, what is faith necessarily? and what does it look like to those who exercise it? In achieving this end, the theory of intentionality is utilized, and particularly the theory espoused by John Searle. The benefits of utilizing the theory of intentionality are at least threefold. First, it takes into consideration the fact that faith is essentially directed at an object. To understand faith is to understand the special relationship between the subject and object. Secondly, we may see how belief(s) function in the act of faith. And lastly, we may draw a correspondence between the intentional and propositional nature of revelation and the mind that affirms it. Rejecting an existentialist interpretation of faith without belief, a distinction here is made between a belief, a belief-in, a religious belief, faith, religious faith, and saving faith where, except for religious belief, the latter contains the former, progressively. Because the intentional nature of faith is at issue here, problems arise in the area of meaning and reference. Questions addressed will include, "In virtue of what does one mean and refer to an object when one exercises faith?" The problem becomes more difficult when we deal with a "religious object" such as Christ. Respecting the phenomenology, faith is not treated solely as a series of rules and propositions. It is acknowledged that there is an unformalizable nature of faith that arises due to the fact that in its primary mode, faith is a relationship, not an intellectual endeavor. The goal of this thesis is to give a rich explanation of saving faith in terms of its necessary conditions; to demonstrate how and why one could not give its sufficient conditions; and to describe the phenomenological properties or states within faith, all consistent with an orthodox interpretation of Scripture.