Linked Glossary of Terms
(references to De Wijsbegeerte der Wetsidee, unless indicated. See concordance for correlation with pages in the New Critique. The concordance is in pdf format.)

belief I, 21, 55, 97, 125
confess [belijden] II, 424
confession I, 67 (of sovereignty), 69 (of self-sufficiency), 77
conviction [overtuiging] I, 133
faith I, 20, 69, 91 (Kuyper was probably the first to regain for theology the scriptural insight that faith is a unique function of our inner life implanted in human nature at creation).
II, 408, 414, 495; NC I, 32-33 (faith is the eschatological aspect of time, and groups the eschaton, and that which happens beyond the limits of cosmic time; faith is by its nature related to divine revelation),NC II, 298 (our faith finds its true fulfillment in the religious ‘vision face to face’),.302 (opened window of time), 305 (terminal function of entire empirical reality), 562 (theology is knowledge obtained in a synthesis of the logical function of thought and the temporal function of faith); 564 (temporal function of faith)

NC III, 88 (the act of praying is qualified by faith), 91 (function of faith leads the opening process)

Twilight of Western Thought, 139

The Problem of Time in the Philosophy of the Law-Idea, 174

Encyclopedia of the Science of Law (2002), 32: “in the faith aspect of reality, time takes on a specific meaning of the revelation of the supratemporal, of what lies hidden beyond time.”

pistis NC I, 35 (in Greek sense of doxa),

Faith is an aspect of our temporal reality. It should not be confused with the religious choice of position in our supratemporal heart. Temporal belief is not the same as religion (I, 69).

Faith is the function that opens our inner person. The opening process is guided by faith (NC II, 337). Faith is “the open window to eternity.” (See “De Theorie van de Bronnen van het Stellig Recht in het licht der Wetsidee,” Handelingen van de Vereeniging voor Wijsbegeerte des Rechts, XIX (1932) from Mensch en Maatschappij, 28 ).

According to the order of creation this terminal aspect was destined to function as the opened window of time through which the light of God’s eternity should shine into the whole temporal coherence of the world. That this window has been closed by sin, and cannot be opened by man through his own activity, does not mean that it cannot be disclosed by the Divine power of the Holy Ghost. (NC II, 302)

Dooyeweerd says that the function of faith leads this opening process. The opening process is founded in the historical sphere, but it is guided by the function of faith. In the foundational direction the historical sphere appears to the starting point. In the anticipatory direction it is the function of faith (NC III, 91).

Faith is the boundary function between temporal and supratemporal . That is why it can lead our theoretical thought in Ideas that transcend the temporal:

As such, theoretic intuition is never to be theoretically understood in a category or concept, but only approximated in the transcendental Idea. In this transcendental Idea, theoretic thought, in its leading by faith (as the boundary function in the transcendental direction of time), turns itself back to cosmic time in which it is embedded. In this transcendental Idea, our selfhood also becomes cosmo-logically conscious of itself in intuitive reflection (WdW II, 414; NC II, 478-479; but NC does not contain all of this quotation]

Thus it is completely true that the living Christian faith can in no way originate from the temporal experience of man, who because of his apostasy is fallen prey to spiritual death. (Twilight, 139).

Whenever we as Gereformeerde people believe that rebirth precedes conversion, then what is intended is certainly not a temporal succession in the sensory perceptible side of clock time, but much rather an order of time, which only has meaning in the boundary function of faith. (Tijdsprobleem, 174)

Dooyeweerd says that we confuse of church dogma [geloofsstuk] and theological dogmatics (scientific theory about dogma) (Vernieuwing en Bezinning, 92). Doctrines may not be confused with dogmatic theology, the scientific theory concerning doctrine. Doctrine is the “living possession of the church” (I, 96). Our confessions express the knowledge of our heart. This knowledge of the heart is not in the same way that temporal things can be known by analysis and abstraction. It is rather true self-knowledge, which is dependent on true knowledge of God. This is not knowledge of God in Himself, but only in His relation to us, as Calvin says. But no science can say what the heart itself is, or what we ourselves are.(October 12, 1937 response to Curators, cited by Verburg 223). The knowledge of our heart is an immediate knowledge.

In a very interesting passage, Dooyeweerd says that faith is not just a human function, but a cosmic function:

…the function of faith is not merely a subjective terminal function of our individual human existence, but the transcendental terminal function of the entire (earthly) empirical reality. Without faith this reality cannot exist. The view that it is possible to find a hold on reality neutral with respect to belief will then prove to be a fundamental error (NC II, 305).

Baader says that through faith we open our inner-ness (Philosophische Schriften I, 156). Our experience is sometimes “petrified” in dogma (Werke 8, 19).

Abhishiktananda has a similar view about the petrification of our experience in dogmas and creeds. Our supposed certainty about our theological beliefs often masks the fact that we are holding on to them in an a priori fashion out of insecurity.

Panikkar refers to the myth-like nature of our beliefs: “We find it so unquestionable, we believe in it so much, that we do not even believe that we believe in it.” (Introduction to J.L. Mehta on Heidegger, Hermeneutics and Indian Tradition, p. xix. See also Raimon Panikkar: Myth, Faith and Hermeneutics: Cross-Cultural Studies (Paulist Press, 1979), p. 4.)

Revised Sept 30/07; Dec 24/16