Gordon H. Clark
Though the Larger Catechism does not address itself directly to the psychological analysis of faith or belief, this problem is one that has merited the attention, not only of Christian theologians, but also of secular philosophers. These secularists, even when they are not so successful as the theologians, have one advantage; to wit, their task is simpler because they do not consider religious complications. Many theological discussions fall into confusion because elements necessary to saving faith are assigned to any belief whatever. Here one must first try to analyze belief as such, and then characterize those beliefs, or that belief, which justifies.
The usual evangelical analysis of belief separates it into three parts: notitia, assensus, and fiducia-or understanding, assent, and trust. Perhaps even theologians who use this analysis might omit fiducia if they confined themselves to belief as such; for in a colloquial manner a person who believes that Columbus discovered America in 1492, or in 1374, is not taken as an example of trust. Yet is he not actually an example of confidence?