If one correlates or equates "faith" with Kant's Noumenal, then one is operating at a level beyond scientism or naive and circular "because it works" faith in logic and atom-based "5-sense" reasoning, which are subject to paradigm evolution and shifts, and of course open to the perspective that regards reductive materialism as simply limited to the atomic aspect of "reality."
Kant's work presented a great epistemological distinction between that which is "man, and man in nature," and "God or Noumenon."
An ontological point of development is that of "knowing self (or, in the work of philosophers such as Plotinus, Self);" for the materialist or those who "have faith" in scientism, there are three basic 5-sense vectors in "knowing self:" the physiological, the psychological or individual, and the sociological or group enculturation. Perhaps a better phrasing of "faith in matter" would be "reliance on atom-based 5-sense data." "Faith" does have its evolution from the Latin "fides," which combined the spiritual and the material: "trust, confidence (root fides), reliance, belief, credence." In the Christian era in the West, "faith" became somewhat differentiated into various degrees or extents of Spirit demonstrated in Mater, e.g. in the present the various types of panentheism:
https://en.wikipedia.org/wiki/Panentheism . The "demonstration" or awareness of the Holy Spirit as connecting inner Child of Light to Soul, Spirit of Truth, is a type of specialization of epistemological awareness based upon individuated development of ontological awareness, e.g. Saul on the road to Damascus, others on the road to Emmaus, Elisha beholding the ascended Elijah, and so on.
Thus, if one is interested in expanding e.g. Schopenhauer's Noumenal awareness beyond the "blind" "life force or will" which Schopenhauer perceived, in effect moving across the phenomenal-Noumenal vibrancy, then one has four basic vectors in "knowing self (or knowing Self as God, a Platonic Eleusinian mystery school position taught by Plotinus):" depending upon one's base of ascending awareness: i.e., a mixture of Spiritual, societal, psychological, and physical body temple parameters of development.
It is obvious to the material scientist that individuals differ on various parameters, such as height, weight, personality types, expressions of cultural backgrounds, education, wealth and nationality, ability to play tennis or to learn quantum physics, etc., etc. This obvious wisdom was also expressed for the Noumenal by Saint Paul, referring to differing "starry bodies" or "treasures in heaven" of the Saints, etc.
It is easy to understand, then, that there are many avenues or paths of investigation, and much dissonance among many such, when compared. So, to answer your question, you might take a brief (a minute or several) inventory of your particular ontological emphases and epistemological conclusions or points of view. If, for example, you enjoy some measure of personal spirituality or conviction--"faith," if you will--and this is aligned with some basic religious tenets, such as are given in e.g. R. C. Sproul's books ("The Holiness of God;" "Not a Chance: God, Science, and the Revolt against Reason") and perhaps some of R. C.'s favorite teachers (A. W. Tozer, "The Pursuit of God;" J. I. Packer, "Knowing God")--then you will likely understand that loving God is the first and most secure foundation, for further development in your faith.
If you are perhaps interested also in logic and its foundations, works such as "There's Something about Godel" and "The Slightest Philosophy" are helpful.
Analytic philosophy has been, in various and changing modes, the predominant influence outside of phenomenology, etc. You might then appreciate Quine's paper "Two Dogmas of Empiricism;" Quine argued for a scientistic philosophy based upon empiricism, which correlates with Frege's developent and emphasis on predicate logic, and also with "ordinary language" analysis. Frege, Quine, and others in that "set" are perhaps more set (pun intended) against your position.
Related:
"Return to the One: Plotinus's Guide to God-Realization;"
"Philosophy of Arithmetic" by Husserl;
and, for perhaps some insight into how numbering works, "The Social Life of Numbers: A Quechua Ontology of Numbers and Philosophy of Arithmetic."
Also, "The Philosophy of Set Theory: An Historical Introduction" by Mary Tiles, and "The Path of the Higher Self."