In the first part of Believing and Knowing, I stated the following:
"For how can conversation happen when belief is taken to be knowledge? In other words, how can anything intelligible be conveyed about any one of the tenets of Christianity if a Christian is convinced that what s/he believes is what s/he knows? The dissonance this creates in the mind of the observant listener shuts down any chances of mutually beneficial dialogue since this blurring of distinctions results in wrong-headed dogmatism, fanatacism, and extremism."
Wrong-headed dogmatism. First, what is 'dogmatism'? The common understanding is that it is "unfounded positive assertion in matters of opinion; arrogant assertions of opinions as truth." However, in the history of the Christian religion, 'dogmatism' has been defined quite differently. Christian dogmatism is understood, basically, as "core principles that must be upheld by all followers" of Christ. For example, one cannot be a Christian unless one believes in the bodily resurrection of Jesus Christ; one cannot be a Christian if one does not believe in the Holy Trinity; one cannot be a Christian if one believes that all religions are basically the same, and lead to the same place. And just to advance this a little further, the Catholic church denotes 'dogma' as the following:
"But according to a long-standing usage a dogma is now understood to be a truth appertaining to faith or morals, revealed by God, transmitted from the Apostles in the Scriptures or by tradition, and proposed by the Church for the acceptance of the faithful. It might be described briefly as a revealed truth defined by the Church — but private revelations do not constitute dogmas, and some theologians confine the word defined to doctrines solemnly defined by the pope or by a general council, while a revealed truth becomes a dogma even when proposed by the Church through her ordinary magisterium or teaching office. A dogma therefore implies a twofold relation: to Divine revelation and to the authoritative teaching of the Church."
Even in the Catholic definition of 'dogma', the emphasis is placed on the disposition to believe as if what is believed is what is known.
This is a dangerous mistake to make, in my estimation, since the disposition to believe a certain set of propositions does not entail knowing those propositions to be true. It may very well be the case that my baptist friend believes dancing is evil because it inevitably leads to sex. But he may just be relieved to know that most of the dancing population of the world finds itself coitally-challenged at the end of the tango just as much as at the end of a harlequin. There is simply no correspondence between what my baptist friend believes and what is known. To therefore make a dogmatic assertion that 'dancing is evil because it inevitably leads to sex' is an empty, and useless proposition unless it can be backed with actual knowledge. And what is more, the assertion above begs the question of whether 'sex' itself is considered evil because of its association with dancing (which is believed but not known to be 'evil'). Nothing is actually known in this case except that a certain young man believes a useless and empty-headed proposition that masquerades as a known truth, but has no knowledge to substantiate its claim.
That being said, believing such a proposition is a dangerously wrong-headed thing to do. It is a wrong-headed dogma unfit for the thinking Christian. But how many other dogmatic assertions can come under the same scrutiny? For example, what is actually known about Mary's purported assumption? Quite literally, nothing. It is simply an assertion from tradition that is believed en masse because it has always been believed. But the glaringly obvious fact of the matter is that nothing is known about Mary's assumption, not even whether it happened or not. It is a dogmatic expression ardently believed by billions of Catholics that has no factual basis in reality. It is a wrong-headed dogma disguising itself as a known truth.
A little more, and we'll move on. If it is the case that Christian dogma is essentially propositional assertions that Christians believe but do not necessarily know, how much of what we take to be 'truth' is actually true? I don't mean to continuously pit belief and knowledge against each other; they are certainly not opposed in all ways. However, to figure out where belief and knowledge coalesce we must be willing to visit the possibility that they don't simply agree with each other because it would make things less difficult otherwise. There is no reason to dogmatically hold to mere propositions as if those same propositions were not only their own context but their own content, too. What is believed has a direct impact on what, and how you come to know things. And conversely, what you know will impact what you believe.
So which, if any, of the Christian dogmas are knowably true? And which, if any, of the Christian dogmas are simply believed to be true? It's a frightening question to ask, really, for it opens up the possibility that what you may believe may, in fact, be wrong. And, in fact, those beliefs may be wrong because there's no way to know if they're true. And to suggest that that's why we have to take the Christian testimony on 'faith' is to suggest the same thing as simply believing without knowing.