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 (fē′dā-ĭz-əm, fī′dē-)
Reliance on faith alone rather than scientific reasoning or philosophy in questions of religion.

[Probably from French fidéïsme, from Latin fidēs, faith; see bheidh- in Indo-European roots.]

fi′de·ist n.
fi′de·is′tic adj.
American Heritage® Dictionary of the English Language, Fifth Edition. Copyright © 2016 by Houghton Mifflin Harcourt Publishing Company. Published by Houghton Mifflin Harcourt Publishing Company. All rights reserved.


(Theology) the theological doctrine that religious truth is a matter of faith and cannot be established by reason. Compare natural theology
[C19: from Latin fidēs faith]
ˈfideist n
ˌfideˈistic adj
Collins English Dictionary – Complete and Unabridged, 12th Edition 2014 © HarperCollins Publishers 1991, 1994, 1998, 2000, 2003, 2006, 2007, 2009, 2011, 2014


(ˈfi deɪˌɪz əm, ˈfaɪ di-)

exclusive reliance in religious matters upon faith, with consequent rejection of appeals to science or philosophy.
[1880–85; (< French fidéisme) < Latin fide-, s. of fidēs faith + -ism]
fi′de•ist, n.
fi`de•is′tic, adj.
Random House Kernerman Webster's College Dictionary, © 2010 K Dictionaries Ltd. Copyright 2005, 1997, 1991 by Random House, Inc. All rights reserved.


a reliance, in a search for religious truth, on faith alone. — fideist, n. — fideistic. adj.
See also: Faith
-Ologies & -Isms. Copyright 2008 The Gale Group, Inc. All rights reserved.
References in periodicals archive ?
Nonbelievers may cast faith as the antithesis of reason and insist that beliefs are only worth holding when they grant certainty; believers, such as fideists and rationalists, may insist that faith is the acceptance of propositions constructed either from the Bible (as in the case of the former), or from reason (as in the case of the latter).
The book "Fideism", a part of which is devoted to the Kierkegaard's thoughts, also claims that Kierkegaard's thoughts can be found among the Islamic fideists who believe that intellect cannot lead us to the certainty [2].
Sixteenth- and seventeenth-century fideists reinforced this shift by stressing doctrines and propositions.
Greenblatt's Jefferson protects America from those zealous fideists who would seize the instruments of power for their purposes of destroying science, imposing a sadistic moral system on everyone, persecuting those not of the faith, and destroying our well-being by making us fear death.
As Frederick Beiser shows at considerable length in his magisterial work, The Fate of Reason: German Philosophy from Kant to Fichte, skeptics and fideists advanced two related objections: first, that the logical conclusion to Kantian idealism was solipsism, the view that there is nothing beyond the circle of consciousness; and, second, that the path of Spinozistic naturalism leads of necessity to atheism.
For liberal modernists, the villains responsible for "decline" are typically "obscurantist," "anti-rationalist" currents: Sufis, Ashcaris, or Hanbali fideists. For fundamentalists (Salafis), the villains are typically the mystics, theologians, and philosophers who adulterated the "pure" Islam of the pious earliest generations with Neoplatonism, Greek logic, unbridled speculation, and popular syncretistic practices.
There are, after all, fideists and anti-evidentialists, who define themselves in opposition to reason and to belief proportioned to evidence.
Fortunately, the Christian trenches are filled not only with fideists but also with people who know by temperament, spiritual insight, and intellectual training the importance of patience and humor in the process of contesting any fixed agnostic Weltanschauung-as opposed to mere preaching or easy lambasting against the newest crowd of unbelievers coming to town (or campus).
The more so "because the Modernizers readily say that the encyclical Pascendi does not touch them, that they are neither immanentists, nor agnostics, not fideists or symbolists, or evolutionists--as if the encyclical Pascendi did not also speak of criticism, sociology, autonomism, etc.--and that consequently they alone are true Catholics, modern without Modernism." (18) What they do represent is accommodation, equivocation, conciliation, capitulation, a trafficking with adversaries of the Church.
First, Catholics are not opposed to reason or enemies of the mind, rightly used; they aren't fideists. 'Catholicism is not afraid of intelligence' (16), he writes.
There are religious fideists of various faiths who hold that moral truths cannot be known apart from God's special revelation.
This is not the language of an alien group of fideists. It is the language of Catholic thinkers and activists who are deeply involved in the essential needs of all human beings.