Paul the Apostle inherited his faith terminology from his predecessors and set it forward from his own perspective. In the final analysis, he derived from the Hebrews (Ἑβραῖοι) in the earliest Jerusalem church two fundamental ideas.1 (1) The first is the Greek word πίστις used technically in the absolute state (Acts 3:16; 6:7; Gal 1:23; 3:2, 5, 7-9, 11-12, 14, 23-26; 5:5, 6; 6:10; Rom 1: 5, 17; 3: 25, 27-31; etc.). It had become a term or name to refer to God’s eschatological economy to save human beings that has now been developed in the coming and redemptive work of Jesus Christ. This economy involves God himself, his Son Christ Jesus, Christ’s gospel preached by his missionaries, believers living in history or the repeated occurrences of faith in Christ and God created by the word of the gospel in them, and the Spirit bestowed on them. (2) The other is the notion of the faithfulness of Christ’s name (Acts 3:16), which led to the Pauline idiom πίστις Ἰησοῦ Χριστοῦ and others in similar forms(Rom 3:22, 26; Gal 2:16, 16, 20; 3:22; Phil 3: 9). It means the faithfulness of Jesus Christ toward humanity in the sense of his being steadfast, truthful, and trustworthy as God’s Christ. Since this economy of God takes the form of a holistic eschatological faith phenomenon, we are required to grasp the meanings of the noun πίστις, the verb πιστεύω, the adjective πιστός, and the idiom πίστις Χριστοῦ, which are used in various forms in his letters, from a holistic perspective. The aim of this paper, which is a sequel to my previous essays,2 is to shed light on the foundational nature of Abraham’s faith discussed in Chapter 3 of Galatians, thereby making a case for the value of a holistic understanding of the Pauline pistis.