| World Scripture, A Comparative Anthology Of Sacred Texts |  |
Editor, Andrew Wilson

Faith

Faith has many dimensions and aspects. There is faith which is belief, faith which is knowledge, faith which is vision, faith which is trust, and faith which is the heart's intention. Some people are willing to die for faith, others experience genuine faith as mixed with doubt. In several scriptures the value of faith is set above the efficacy of works, for faith means acceptance of God's all-sufficient grace while works signify self-reliance and a kind of unbelief. Other texts consider faith to be the starting point for knowledge and the basis for proper effort in the religious path.

This section opens with passages in which faith is assent to a particular belief. The content of faith is sometimes stated as a creed, giving in a few words the basic tenets of religion. Based upon this belief, a person is rightly guided to a true relationship with God and progress in the religious life.

The next passages describe faith as an attitude of receptive devotion to God and trust in God's providence. It is faith in the sense of faithfulness. Such faith has the attributes of vision and hope, giving people the will to persevere in the path despite persecution and seeming lack of results.

Third, we have brought together some key passages on the faith of Abraham. Abraham is depicted as the exemplar of faith in Judaism, Christianity, and Islam. In the Qur'an, Abraham is called the first Muslim, literally One who Submits' his will to God. Submission, Islam, is regarded as the fundamental attitude of all Muslims; see Fear, Submission, Obedience, pp. 767-72. In the Christian Bible, Paul makes the faith of Abraham the basis for his distinction between faith and works. Faith is the acceptance of God's grace through Jesus Christ which alone is sufficient to bring salvation, while the works of the law are human efforts which can only confirm man's powerlessness to save himself; see Grace, pp. 505-12.

On this topic of faith and works we include other passages as well: from the Lotus Sutra, the scriptures of Pure Land Buddhism, the Talmud, and the Adi Granth. The Buddhist saint Shinan emphasizes the power of faith and the insufficiency of works to a degree comparable to the Lutheran Christian doctrine of sola fide, Faith Alone. The passage from the Talmud shows that Judaism does not accept Paul's characterization of the law as human striving antithetical to faith, but rather places faith at the peak of the law.

The last group of passages illustrates the extremes of absolute faith and doubt: the faith that can move mountains and the doubt that withers any benefits of faith. Absolute faith in these passages means trust in God, even when it appears unrealistic and even hazardous to do so. Yet it is precisely in such circumstances that doubt most often appears.

Right belief, right knowledge, right conduct, these together constitute the path to liberation.

Jainism. Tattvarthasutra 1.1

He who does not understand the will of Heaven cannot be regarded as a gentleman.

Confucianism. Analects 20.3.1

Unless you have believed, you will not understand.

Judaism and Christianity. Isaiah 7.9

Without faith there is no knowledge, without knowledge there is no virtuous conduct, without virtues there is no deliverance, and without deliverance there is no perfection [Nirvana].

Jainism. Uttaradhyayana Sutra 28.30

They said to him, "What must we do, to be doing the works of God?" Jesus answered them, "This is the work of God, that you believe in him whom he has sent."

Christianity. John 6.28-29

O you who believe, believe in God and His Apostle and the scripture which He has sent to His Apostle and the scriptures which He sent down to those before. Whoever denies God, His angels, His books, His apostles, and the Day of Judgment, has gone far, far astray.

Islam. Qur'an 4.136

Isaiah 7.9: This is a translation from the Septuagint; the Hebrew text, which is accepted for all modern Bibles, reads: "Unless you are faithful, you will not be established." Yet since the time of St. Augustine, this reading has been immensely influential as a foundation for the Christian theological tradition of "faith seeking understanding." Qur'an 4.136: In this passage and the following tradition, faith means to believe the central tenets of Islam. They recite the Muslim creed in five clauses. Cf. Qur'an 2.177, p. 861.

Iman (faith)... is to believe in Allah, His angels, His books, His messengers, and the Last Day, and to believe in divine destiny, both the good and the evil thereof.

Islam. Forty Hadith of an-Nawawi 2

There are four kinds of faith. The first is the faith in the Ultimate Source. Because of this faith a man comes to meditate with joy on the principle of Suchness. The second is the faith in the numberless excellent qualities of the Buddhas. Because of this faith a man comes to meditate on them always, to draw near to them in fellowship, to honor them, and to respect them, developing his capacity for goodness and seeking after the all-embracing knowledge. The third is the faith in the great benefits of the Dharma. Because of this faith a man comes constantly to remember and practice the various disciplines leading to enlightenment. The fourth is faith in the Sangha, whose members are able to devote themselves to the practice of benefiting both themselves and others. Because of this faith a man comes to approach the assembly of Bodhisattvas constantly and with joy to seek instruction from them in the correct practice.

Buddhism. Awakening of Faith in Mahayana

The righteous shall live by being faithful.

Judaism and Christianity. Habakkuk 2.4

By faith you shall be free and go beyond the world of death.

Buddhism. Sutta Nipata 1146

When the Israelites saw the Egyptians lying dead on the seashore, and saw the great power which the Lord had put forth against Egypt, the people were in awe of the Lord and put their faith in him and in Moses his servant.

Judaism. Exodus 14.30-31

The true believers are those whose hearts are filled with awe at the mention of God, and whose faith grows stronger as they listen to His revelations. They put their trust in their Lord, pray steadfastly, and give in alms of that which We have given them. Such are the true believers. They shall be exalted and forgiven by their Lord, and a generous provision shall be made for them.

Islam. Qur'an 8.2-4

Forty Hadith of an-Nawawi 2: See the previous note. Awakening of Faith in Mahayana: This description of the four faiths includes faith in the traditional Three Treasures--the Buddha, the Dharma, and the Sangha--preceded by faith in the particularly Mahayanist teaching about the Absolute, or Suchness, which is all-inclusive, unconditional, transcendent, and immanent. This work, whose Sanskrit title is Mahayana Shraddahotpada Shastra, is attributed to Ashvaghosha. In China it is among the most highly regarded of Buddhist scriptures and is used by most of its major schools.

Put your trust on the Exalted in Might, the Merciful--Who sees you standing forth in prayer, and your movements among those who prostrate themselves. For it is He who hears and sees all things.

Islam. Qur'an 26.218-20

Trust in the Lord with all your heart, and do not rely on your own insight. In all your ways acknowledge him and he will make straight your paths.

Judaism and Christianity. Bible, Proverbs 3.5-6

God has endeared the Faith to you, and has made it beautiful in your hearts, and He has made hateful to you unbelief, wickedness, and rebellion: such indeed are those who walk in righteousness--a grace and favor from God.

Islam. Qur'an 49.7

Faith is composed of the heart's intention. Light comes through faith. Through faith men come to prayer, Faith in the morning, faith at noon and at the setting of the sun. O Faith, give us faith!

Hinduism. Rig Veda 10.151.4-5

The faith of every man, O Arjuna, accords with his nature. Man is made up of faith; as is his faith, so is he.

The threefold austerity [of body, speech, and mind] practiced with faith by men of balanced mind, without any expectation of reward, is said to be pure.

Without faith, whatever offering or gift is made or work done or penance performed, it is reckoned "not-being" both now and hereafter.

Hinduism. Bhagavad Gita 17.3,17,28

Proverbs 3.5-6: Cf. Qur'an 18.65-82, p. 748; Gleanings from the Writings of Baha'u'llah 127, p. 204. Qur'an 49.7: Cf. Qur'an 48.4, p. 552; Yasna 60.21, p. 721. Rig Veda 10.151.4-5: Cf. Mundaka Upanishad 3.1.8, p. 721. Bhagavad Gita 7.3,17,28: This meaning of faith is somewhat akin to sincerity: see Bhagavad Gita 7.21-23, p. 725; Taittiriya Upanishad 1.11.3, p. 866.

Inexpressible is the state of faith; Whoever attempts to describe it shall in the end regret his rashness. This state pen and paper cannot record, Nor cogitation penetrate its secret. The great, immaculate Name of God May only be realized by one Whose mind is firmly fixed in faith.

Through faith the mind and intellect find concentration; And to the seeker are revealed all the stages of enlightenment. Through faith one will not receive blows in the Hereafter, Nor be subjected to death's terror. The great, immaculate Name of God May only be realized by one Whose mind is firmly fixed in faith.

Through faith man meets no obstacle on the Path, And shall proceed to his abode with God with his honor universally proclaimed. One with faith shall not stray into sects and byways, But be fixed in true religion. The great, immaculate Name of God May only be realized by one Whose mind is firmly fixed in faith.

Through faith man finds the Door of Liberation: Even his relatives are liberated through him. Through faith are both Preceptor and disciple liberated. Says Nanak, One with faith Need not wander about begging for divine grace. The great, immaculate Name of God May only be realized by one Whose mind is firmly fixed in faith.

Sikhism. Adi Granth, Japuji 12-15, M.1, p. 3

Where there is no vision, the people perish.

Judaism and Christianity. Proverbs 29.18

Once there was a person who sought the True Path in the Himalayas. He cared nothing for all the treasures of the earth or even for all the delights of heaven, but he sought the teaching that would remove all mental delusions. The gods were impressed by the man's earnestness and sincerity and decided to test his mind. So one of the gods disguised himself as a demon and appeared in the Himalayas, singing,

Everything changes, Everything appears and disappears.

The seeker heard this song which pleased him so, as if he had found a spring of cool water for his thirst or as if he were a slave unexpectedly set free. He thought, "At last I have found the true teaching that I have sought for so long." He followed the voice and at last came upon the frightful demon. With an uneasy mind he approached the demon and said, "Was it you who sang the holy song that I have just heard? If it was you, please sing more of it." The demon replied, "Yes, it was my song, but I can not sing more of it until I have had something to eat; I am starving." The man begged him in earnest, saying, "It has a sacred meaning to me and I have sought its teaching for a long time. I have only heard a part of it; please let me hear more." The demon said again, "I am starving, but if I can taste the warm flesh and blood of a man, I will finish the song." The man, in his eagerness to hear the teaching, promised the demon that he could have his body after he had heard the teaching. Then the demon sang the complete song,

Everything changes, Everything appears and disappears, There is perfect tranquillity When one transcends both life and extinction.

Hearing this, the man, after he wrote the poem on rocks and trees around, quietly climbed a tree and hurled himself to the feet of the demon, but the demon had disappeared and, instead, a radiant god received the body of the man unharmed.

Buddhism. Mahaparinirvana Sutra 13.19

Now faith is the assurance of things hoped for, the conviction of things not seen. For by it men of old received divine approval. By faith we understand that the world was created by the word of God, so that what is seen was made out of things which do not appear.

By faith Abel offered to God a more acceptable sacrifice than Cain, through which he received approval as righteous, God bearing witness by accepting his gifts; he died, but through his faith he is still speaking. By faith Enoch was taken up so that he should not see death; he was not found, because God had taken him. Now before he was taken he was attested as having pleased God. And without faith it is impossible to please him. For whoever would draw near to God must believe that he exists and that he rewards those who seek him.

By faith Noah, being warned by God concerning events as yet unseen, took heed and constructed an ark for the saving of his household; by this he condemned the world and became an heir of the righteousness which comes by faith.

By faith Abraham obeyed when he was called to go out to a place which he was to receive as an inheritance; and he went out, not knowing where he was to go. By faith he sojourned in the land of promise, as in a foreign land, living in tents with Isaac and Jacob, heirs with him of the same promise. For he looked forward to the city which has foundations, whose builder and maker is God. By faith Sarah herself received power to conceive, even when she was past the age, since she considered him faithful who had promised. Therefore from one man, and him as good as dead, were born descendants as many as the stars of heaven and as the innumerable grains of sand by the seashore.

These all died in faith, not having received what was promised, but having seen it and greeted it from afar, and having acknowledged that they were strangers and exiles on the earth. For people who speak thus make it clear that they are seeking a homeland. If they had been thinking of that land from which they had gone out, they would have had opportunity to return. But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared for them a city.

By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was ready to offer up his only son, of whom it was said, "Through Isaac shall your descendants be named." He considered that God was able to raise men even from the dead; hence, figuratively speaking, he did receive him back...

By faith Moses, when he was born, was hid for three months by his parents, because they saw that the child was beautiful; and they were not afraid of the king's edict. By faith Moses, when he was grown up, refused to be called the son of Pharaoh's daughter, choosing rather to share ill-treatment with the people of God than to enjoy the fleeting pleasures of sin. He considered abuse suffered for the Christ greater wealth than the treasures of Egypt, for he looked to the reward. By faith he left Egypt, not being afraid of the anger of the king; for he endured as seeing him who is invisible. By faith he kept the Passover and sprinkled the blood, so that the Destroyer of the first-born might not touch them.

By faith the people crossed the Red Sea as if on dry land; but the Egyptians, when they attempted to do the same, were drowned. By faith the walls of Jericho fell down after they had been encircled for seven days. By faith Rahab the harlot did not perish with those who were disobedient, because she had given friendly welcome to the spies.

And what more shall I say? For time would fail me to tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets--who through faith conquered kingdoms, enforced justice, received promises, stopped the mouths of lions, quenched raging fire, escaped the edge of the sword, won strength out of weakness, became mighty in war, put foreign armies to flight. Women received their dead by resurrection. Some were tortured, refusing to accept release, that they might rise again to a better life. Others suffered mocking and scourging, and even chains and imprisonment. They were stoned, they were sawn in two, they were killed with the sword, they went about in skins of sheep and goats, destitute, afflicted, ill-treated--of whom the world was not worthy--wandering over deserts and mountains, and in dens and caves of the earth.

And all these, though well attested by their faith, did not receive what was promised, since God had foreseen something better for us, that apart from us they should not be made perfect.

Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with perseverance the race that is set before us, looking to Jesus the pioneer and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.

Christianity. Hebrews 11.1-12.2

Mahaparinirvana Sutra 13.19: Cf. Holy Teaching of Vimalakirti 6, p. 443; Qur'an 18.65-82, p. 748; Daniel 3.1-28, pp. 883f. Hebrews 11.1-12.2: The 'promise' which the saints whose stories are recounted here had not received was the salvation wrought through Jesus Christ, the 'perfecter of our faith'--and of theirs as well. They live still as witnesses, encouraging us. Cf. Acts 7.1-60, pp. 887f.; Daniel 3, pp. 883f.; Gittin 57b, p. 886; Gleanings from the Writings of Baha'u'llah 81, p. 371. On the metaphor of the foot race, cf. 1 Corinthians 9.24-27, p. 745.

He [Abraham] believed the Lord, and he reckoned it to him as righteousness.

Judaism and Christianity. Genesis 15.6

For by grace you have been saved through faith; and this is not your own doing, it is the gift of God--not because of works, lest any man should boast.

Christianity. Ephesians 2.8-9

O foolish Galatians! Who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified? Let me [Paul] ask you only this, Did you receive the Spirit by works of the law, or by hearing with faith? Are you so foolish? Having begun with the Spirit, are you now ending with the flesh? Did you experience so many things in vain?--if it really is in vain. Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith? Thus Abraham "believed God, and it was reckoned to him as righteousness." So you see that it is men of faith who are sons of Abraham....

Now it is evident that no man is justified before God by the law; for "He who through faith is righteous shall live"; but the law does not rest on faith, for "He who does them shall live by them."

Christianity. Galatians 3.1-7, 11-12

Rabbi Simlai said, "Six hundred and thirteen commandments were given to Moses, 365 negative commandments, answering to the number of the days of the year, and 248 positive commandments, answering to the number of a man's members. Then David came and reduced them to eleven [Psalm 15]. Then came Isaiah, and reduced them to six [Isaiah 63.15]. Then came Micah, and reduced them to three [Micah 6.8]. Then Isaiah came again, and reduced them to two, as it is said, 'Keep ye judgment and do righteousness.' Then came Amos, and reduced them to one, as it is said, 'Seek me and live.' Or one may say, then came Habakkuk [2.4], and reduced them to one, as it is said, 'The righteous shall live by his faith.'"

Judaism. Talmud, Makkot 23b-24a

Ephesians 2.8-9: Cf. Galatians 2.20, p. 898. Galatians 3.1-7: Paul is quoting from Genesis 15.6 on the faith of Abraham to contrast the value of faith with the worthlessness of relying on human efforts to observe the many ordinances on ritual, diet, and worship found in the Law of Moses. More of this passage, dealing with the incompleteness of works of the Law, is given at p. 163. Cf. Mundaka Upanishad 1.2.7-11, p. 164; Sutra of Hui Neng 6, p. 163. Galatians 3.11: Paul quotes Habakkuk 2.4 to support the priority of faith over the obligations of the Law. The second quotation, from Leviticus 18.5, states that a man shall live by doing the commandments of the Torah. By quoting this, Paul is arguing that faith and the Law are two independent and opposing principles; one can live either by faith or by the Law. Yet, he argues, justification through the Law is impossible--cf. Romans 3.19-20, p. 163. This is contrary to the Jewish view that faith is the core of the Law, as in the following passage from the Talmud. Also compare James 2.14-26, pp. 1009f., on the necessity of good works which demonstrate true faith. Makkot 23b-24a: Judaism does not accept Paul's characterization, above, that faith is opposed to the Law. Rather, the rabbis teach that faith is the core and concrescence of the law. This passage also quotes Habakkuk 2.4, but here it is interpreted to mean that 'the righteous shall live by his faith' and not merely profess it. Cf. Genesis Rabbah 60.2, p. 508. Qur'an 2.130-36: The word Islam means Submission or 'the Surrender.' Abraham's faith is exemplary for the Muslim, just as for the Jew and the Christian. Therefore Judaism, Christianity, and Islam are called the Abrahamic religions. Lotus Sutra 3: Faith is the key to acquiring the teaching of the Lotus Sutra. The shravakas and pratyekabuddhas, for whom Buddhism is a matter of training and efforts at Nirvana, cannot attain it by their works or acquired wisdom. In the Buddhist tradition, Shariputra is often described as the wisest of the disciples of Shakyamuni Buddha. Yet even he can acquire the teaching of the Lotus Sutra 'only by faith,' not by his own powers of understanding. Cf. Lotus Sutra 2, p. 411.

Who therefore shrinks from the religion of Abraham, except he be foolish-minded? Indeed, We chose him in the present world, and in the world to come he shall be among the righteous. When his Lord said to him, "Surrender," he said, "I have surrendered myself to the Lord of all Being." And Abraham charged his sons with this and Jacob likewise, "My sons, God has chosen for you the religion; see that you die not save in surrender." Why, were you witnesses when death came to Jacob? When he said to his sons, "What will you serve after me?" They said, "We will serve your God and the God of your fathers Abraham, Ishmael and Isaac, One God; to Him we surrender." That is a nation that has passed away; there awaits them that they have earned, and there awaits you what you have earned; you shall not be questioned concerning the things they did.

And they say, "Be Jews or Christians and you shall be guided." Say, "Nay, rather the creed of Abraham, a man of pure faith; he was no idolator." Say you, "We believe in God, and in that which has been sent down on us and sent down on Abraham, Ishmael, Isaac and Jacob, and the Tribes, and that which was given to Moses and Jesus and the Prophets; of their Lord; we make no division between any of them, and to Him we surrender."

Islam. Qur'an 2.130-36

All the shravakas, And pratyekabuddhas, Cannot by their powers Attain unto this sutra. Shariputra! Even you, into this sutra Enter only by faith.

Buddhism. Lotus Sutra 3

As far as I, Shinran, am concerned, it is only because the worthy Honen taught me so that I believe salvation comes from Amida by saying the Nembutsu. Whether the Nembutsu brings rebirth in the Pure Land or leads one to hell, I myself have no way of knowing. But even if I had been misled by Honen and went to hell for saying the Nembutsu, I would have no regrets. If I were capable of attaining Buddhahood on my own through the practice of some other discipline, and yet went down to hell for saying the Nembutsu, then I might regret having been misled. But since I am incapable of practicing such disciplines, there can be no doubt that I would be doomed to hell anyway....

"If even a good man can be reborn in the Pure Land, how much more so a wicked man!" People generally think, however, that if even a wicked man can be reborn in the Pure Land, how much more so a good man! This latter view may at first sight seem reasonable, but it is not in accord with the purpose of the Original Vow [of Amida Buddha], with faith in the Power of Another. The reason for this is that he who, relying on his own power, undertakes to perform meritorious deeds, has no intention of relying on the Power of Another and is not the object of the Original Vow of Amida. Should he, however, abandon his reliance on his own power and put his trust in the Power of Another, he can be born in the True Land of Recompense. We who are caught in the net of our own passions cannot free ourselves from bondage to birth and death, no matter what kind of austerities or good deeds we try to perform. Seeing this and pitying our condition, Amida made his Vow with the intention of bringing wicked men to Buddhahood. Therefore the wicked man who depends on the Power of Another is the prime object of salvation.

Buddhism. Shinran, Tannisho

Exhausted after all effort, to the Lord's shelter I go, Now that to His shelter I have come, say I, "Lord, preserve me or ruin me as may please Thee!"

Sikhism. Adi Granth, Devgandhari, M.4, p. 527

For truly, I say to you, if you have faith as a grain of mustard seed, you will move this mountain, "Move from here to there," and it will move; and nothing will be impossible to you.

Christianity. Matthew 17.20

Ibn Mas'ud reported God's Messenger as saying, "He who has in his heart faith equal to a single grain of mustard seed will not enter hell, and he who has in his heart as much pride as a grain of mustard seed will not enter paradise."

Islam. Hadith of Muslim

Tannisho: Shinran is the founder of the Jodo Shinshu school of Pure Land Buddhism in Japan; his teacher Honen founded the Jodo Shu school. The Original Vow of Amida Buddha is found in the Larger Sukhavativyuha Sutra 8.18, p. 639. The teaching that sinners have an easier time being reborn in the Pure Land than do the righteous is linked to the Buddha's teaching of No-self (anatta). By throwing oneself entirely on the grace of the Buddha and accounting one's own accomplishments as nothing, there is no question of any attachment to self. A wicked person who repents completely accounts his self as nothing, but good people are more likely to have residual pride in their own virtues or attainments and hence are blocked from the goal. Cf. Shinran, pp. 913f. Compare Lotus Sutra 2, p. 411; Isaiah 64.6, p. 411; Matthew 9.10-13, p. 638; Luke 18.10-14, p. 902. Devgandhari, M.4: Cf. Shalok, M.9, p. 390; Gauri Bhawan Akkhari, M.5, p. 508. Hadith of Muslim: Cf. Bhagavad Gita 18.58, p. 685.

If you are in any doubt concerning what We have sent down to you, then question those who have read the Book before you; Truth has come to you from your Lord, so do not be a waverer; do not be someone who rejects God's signs, so you be a loser.

Islam. Qur'an 10.94-95

A man of faith, absorbed in faith, his senses controlled, attains knowledge, and, knowledge attained, quickly finds supreme peace. But the ignorant man, who is without faith, goes doubting to destruction. For the doubting self there is neither this world, nor the next, nor joy.

Hinduism. Bhagavad Gita 4.39-40

One of the crowd said [to Jesus], "Teacher, I brought my son to you, for he has a dumb spirit; and whenever it seizes him, it dashes him down; and he foams and grinds his teeth and becomes rigid... have pity on us and help us." And Jesus said to him, "If you can! All things are possible to him who believes." Immediately the father of the child cried out and said, "I believe; help my unbelief!"

Christianity. Mark 9.17-24

Whatever monk has doubts about the Teacher, is perplexed, is not convinced, is not sure, his mind does not incline to ardor, to continual application, to perseverance, to striving. This is the first mental barrenness that thus comes not to be got rid of by him whose mind does not incline to ardor, to continual application, to perseverance, to striving.

And again, this monk has doubts about the Dhamma... has doubts about the Order... has doubts about the training, is perplexed, is not convinced, is not sure... his mind does not incline to ardor... to striving. If these mental barrennesses are not rooted out, that he should come to growth, expansion, and maturity in this dhamma and discipline--such a situation does not occur.

Buddhism. Majjhima Nikaya i.101, Cetokhila Sutta

The boat was many furlongs distant from the land, beaten by the waves... And in the fourth watch of the night he [Jesus] came to them, walking on the sea. But when the disciples saw him walking on the sea, they were terrified, saying, "It is a ghost!" And they cried out in fear. But immediately he spoke to them, saying, "Take heart, it is I; have no fear."

And Peter answered him, "Lord, if it is you, bid me come to you on the water." He said, "Come." So Peter got out of the boat and walked on the water and came to Jesus; but when he saw the wind, he was afraid, and beginning to sink he cried out, "Lord, save me." Jesus reached out his hand and caught him, saying to him, "O man of little faith, why did you doubt?"

Christianity. Bible, Matthew 14.24-31

Mark 9.17-24: Throughout the synoptic Gospels, Jesus heals only those who have faith. See Mark 5.24-34, p. 526. Majjhima Nikaya i.101: Cf. Sutta Nipata 249, p. 860; Anguttara Nikaya i.190-91, p. 676. Matthew 14.24-31: Cf. the episode of Doubting Thomas, John 20.24-29, pp. 653f.

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