In defence of partial faith

AbstractSome people display a general attitude towards God which does not fulfil the criteria of full-blown faith but also does not amount to lack of faith. I argue that in some cases such an attitude, best described as partial faith, is likely to be the all-things-considered best option – even if God exists and the best possible relationship with God is the greatest possible good. This is because, in a universe as religiously ambiguous as ours, some people seem unable to have full-blown faith, and for some others such faith is likely to be possible only at the cost of contradicting some values relevant for the relationship to God. Somehow paradoxically, God-related worries and doubts leading to spiritual struggles and enquiries can improve one's relationship with God, so that, for some people at some times, the advantages of partial faith may override those of full-blown faith. If I am right, it offers some reason to think that partial faith does not deserve the criticism which has traditionally been directed at it. In addition to that, I argue that, independently of the normative assessment, partial faith is a useful descriptive concept, which can throw light on many issues surrounding faith in general and make it easier to describe some themes belonging to continental philosophy of religion in analytic terms.