People today hesitate to chant the old formulas or meditate in the Zen fashion without understanding what relations these acts have to human life in general. Lack of religious leaders capable of convincing people of the value of such simple acts of faith aggravates the situation. Nonetheless, the sound theoretical basis of Buddhism can inspire belief in these acts even today when few people approve of trusting without questioning.

The Buddhist sects that developed in Japan during the Kamakura period (1185-1336)–notably the Jōdo sect, the Zen sects, and the Nichiren sect–are characteristically Japanese. They manifest a lofty purity and a penetration into the true spirit of Buddhism that are difficult to find elsewhere in the history of the religion. In these sects, simple acts like chanting formulas in praise of Amida Buddha or the Lotus Sutra or like seated meditation are considered sufficient for salvation in themselves without philosophizing or theoretical inquiries. But this does not mean that these sects lack theoretical foundations. Quite to the contrary, their founders evolved direct and clear acts of practical faith–chanting and meditation–after profound and extensive scholarly research. The ordinary man is not required to perform such research for himself: he need only follow the directions of his religious leader. Indeed, in these sects, theoretical study and speculation are forbidden as hindrances to practical faith. (Page 159-160)

See this blog post.

The heavy emphasis on theoretical philosophy in Buddhism— heavier than in many other religions—may result from the general Indian devotion to philosophical investigation. This and the Indian tendency to explain philosophy in terms of religious practice influenced Buddhism considerably. Shakyamuni himself was especially interested in philosophical issues and would employ nothing in his teachings that was not theoretically convincing. After having made a thorough investigation of the doctrines of the religions and philosophies of his time in order to determine which were correct and perfect, he compiled the distinctive teachings like the Law of Causation that distinguish Buddhism from other religions. Consequently, Buddhism has a rational foundation enabling it to withstand any criticism on the theoretical plane. Its rationalism is not concerned solely with abstract truth for its own sake but is a basis for actual practice of religious faith. This means that Buddhist faith is not merely unfounded enthusiasm but practical faith with a firm rational and ethical basis. Buddhist theory and practice are one. In Buddhism there is no theory that does not take practice into consideration, and there is no practice lacking theoretical substantiation. (Page 159)