| The
Thomas Factor: Using Your Doubts to Draw Closer to God |
 by Gary
R. HabermasOriginally published by Broadman & Holman: Nashville, TN (1999) This is an electronic copy of the entire book. Table
of Contents:
Introduction: Defining Religious Doubt
Introduction: Defining Religious Doubt Our newspaper headlines tell the story. We are winning the battle against many dreaded diseases, but new ones are taking their places. Instead of physical calamities like tuberculosis, polio, typhoid fever, and malaria, we have made a switch. Now we have traded for emotional sicknesses like anxiety disorders and various kinds of clinical depression. The latter may even be far worse than the former. Perhaps more common, especially on less severe scales, many think that the emotional sicknesses affect life far more, are more difficult to deal with, and are far more painful than their physical counterparts. Some have called the last few decades the “Age of Anxiety.” It seems that few descriptions provide a better idea of what this generation is about. We are worriers. We are concerned about every conceivable sort of situation. Yes, almost gone are the days when Russia pushing the button is our chief distress. Gone, too, is the apprehension that I or some loved one might be drafted to fight in some foreign jungle. But new problems have taken their places. Will I get AIDS? Can my children even be raised today without contacting many opportunities for drugs and pre-marital sex? What if they make the wrong decision, especially given contemporary forms of peer pressure? Will some crazed individual walk into our local school or restaurant and open fire? We have heard that so-called Generation X is the first generation to conclude that their world will be worse than that of their parents. What does that mean? In some ways our questions have grown more philosophical, too. Are traditional values passé? Is anything always right or wrong, or does it depend on the situation? Is it even possible to find Truth today (with a capital “T”)? Can something be true for me and not for you? Given our penchant to worry, is it any surprise that our fretting has moved over into the religious realm, too? Why should this be any different from the rest of our life? On the one hand, believers would like to think that, when it comes to their faith, they are rock-solid. Nothing should ever affect me there. But on the other hand, maybe I’ve never been particularly successful conquering worry wherever it rears its unwanted head. So why should my beliefs be any different? Thus, for many Christians today, few things seem to be more common than questions about one’s faith. Reflecting a bit further on the topic, it might occur to us that, in some ways, religious doubt is not all that different from non-religious doubt. Both of these are concerned with topics that are very dear to us. After all, why would we waste time thinking about something that doesn’t really matter one way or the other? And both can also involve similar thinking patterns. “What if I get AIDS?” or “What if I get fired?” are not that much different from “What if I’m really not saved?” Of course, a difference lies in the fact that religious questions concern God, Who should be our chief concern (Matt. 22:37-38). But is this always the way it is in life? While convicting, it is just not the case that believers are always most concerned about the things of God. Somehow it’s comforting to learn that other Christians almost always experience doubts about their own beliefs, too. The experts tell us that being worried by both religious and non-religious questions is simply a normal part of human life and development. In particular, religious questions of one sort or another have occurred to virtually everyone at some time. This book is for Christians who doubt. It is addressed to those who are uneasy about their faith in any of several ways. But more specifically, we are chiefly interested in questions that take an emotional form. What happens when our faith somehow gets messed up with our anxieties? What do I do when worries about life shift to my most personal and cherished beliefs? Why must faith seem so difficult? Doesn’t God care that I am really hurting? But I have always heard that true Christians don’t have these thoughts, so am I not really saved, then? At the final Judgment, will Jesus say that He never knew me? I don’t seem to remember many of the saints in the Bible fighting these sorts of battles. Our primary purpose is to address this emotional side of faith, as a symptom of the larger problem of worry. How do we overcome emotional hurdles to our belief? How do I keep believing what I know is true? Why can’t I just rest in my faith and enjoy the Christian life? Or conversely, when I’m worried, why can’t the solution be an easy one? Why can’t I just take two aspirins and go to bed? Why must it all be so complicated? A Personal Quest I am not a psychologist. This is not a psychology text. I have come to these issues from an intensely personal perspective. I questioned my own faith for ten straight years, then off and on for perhaps another five years. It got to the point where these matters were the predominant thoughts in my mind. They were the last thing I contemplated when I crawled, exhausted, into bed. They were the first items to greet me when I rose in the morning: “Where did I leave off the night before?” I hated (This may still not be a strong enough term!) my doubts with every fiber of my being. I wondered if I would ever overcome them, or if it was even possible to do so. These questions pushed me on a personal quest. The area of apologetics (defending the faith) quickly became my favorite topic of study. I told myself repeatedly that a good dose of evidences would solve all of my doubts. What I found out, many years and thousands of books later, was that having a firm foundation was always helpful as a base. However, while it could certainly address certain sorts of questions, it was impotent against other forms of doubt. That was a shock. But that lesson came chiefly from listening to others and reflecting on what I had learned. Another important personal discovery came during the time when I pastored a couple of churches. I realized that some kinds of uncertainty were also the most common questions I heard in pastoral counseling. I finished my doctorate and began teaching college and the lesson continued. Probably because they discovered a “fellow doubter,” as one student proclaimed, I started to attract others who were similarly plagued. More and more people called, and they surprisingly included both unbelievers as well as believers. It seemed that this was a subject that affected most people at some time. Early in the process, I began to take notes. I kept a card file on each person, including their specific type of question, how it originated, and what approach seemed most to help. Each time, I sought to uncover and record a specific lesson. Surprisingly, the numbers mounted to over one hundred hurting persons. At several points, I was shocked. Doubt was becoming much more multi-faceted than I had ever imagined. And the same solution that helped one person was very frequently not what the next person needed. I had to be versatile! I was intrigued by these differences. I tried to think through each aspect very carefully. Why were there different starting points? Why did doubt seem so emotionally-based on some occasions but not others? Why did some doubters barely seem to care that they were bothered? Some questions appeared to be rather simple, while others were compounded by multiple factors. The differences could not all be explained on the basis of the various personalities involved. Theory very quickly became melded to practice. It had to be or I would soon have nothing to say to those who sought advice. It was one thing to lecture on the subject. It was another to go through it oneself. But it was different again to be asked by a hurting individual to help them quiet the pain. All these various aspects needed to be combined. Something needed to make sense of the loose ends. Where was a theory that was large enough that, like an umbrella, it could shield those who sat under it? This book is a popular attempt to share what I found over these years of personal experience, study, lecturing, and sharing. It is written to Christians who are either suffering from doubt or who want to assist others who are hurting. It is not a technical text. It is written in a popular style with the hope that the lack of specialized jargon and references to dozens of other books will help those who struggle. For those who are interested, an earlier, different volume, contained in the bibliography, provides more of the theory involved. Achieving our goal will involve accomplishing two major purposes. Initially, we will survey the subject in the first five chapters. Few topics involve so much confusion and so many mistaken beliefs. Frequently the truth is precisely the opposite of what we have been taught. Pain often results from trying to reconcile contradictory advice. That’s one reason why an overview is so important. Like a medical problem, unless the dilemma is correctly identified, it may never be properly treated. There are also different species of doubt. We will zero in on the three major types, concentrating on emotional doubt, in particular. It is probably the most common, as well as the most painful, variety. It demands a remedy. In the second half of the book, our central theme is to address the more obvious side-effects of emotional doubt and attempt to provide some hints for its successful treatment. Achieving a workable solution is important in order to deal with the contorted thinking, as well as the amount of pain, that are sometimes involved. While emotional doubt can still produce many positive consequences, it frequently also causes situations that demand attention. We want to profile its nature, as well as provide some hints for dealing with this common modern phenomenon. Along the way, I will use many illustrations and stories about people who have dealt with religious uncertainty. In no case is a specific person being discussed, to avoid any identification. Rather, I have changed names, significant circumstances, and other details, or used composites that reproduce typical questions that I have heard in twenty years of listening and lecturing on this topic. Still, I have concentrated on the essence of the situation so the reader can benefit from it. Varieties of Doubt Have you ever questioned the existence of God? That the Bible is really God’s Word to us? What about difficult texts in Scripture, or the miracles that are recorded there? Do supernatural items like these seem difficult to believe for modern persons in the twenty-first century? What about your own faith? Have you ever wondered if you were truly a Christian? Or questioned whether you said the right words when you trusted Christ as your Savior? How much repentance is enough? What if you’re pretty sure that you did the right thing, but you just want to be more sure? How strong is your motivation to follow God? How about the strength of your faith--do you question God easily? Does your belief fluctuate, seemingly dependent on what is happening in your life or how you are doing on a particular day? Or do you think it would take a lot for you to doubt the truth of Christianity? Do you ever feel like you don’t want to follow Jesus any more? Welcome to the subject of religious doubt! It comes in several forms and is far more common than most believers think. Later we will discuss three different species of uncertainty: factual, emotional, and volitional. I characterize them this way both because they seem to have three different root causes, as well as responding best to three sorts of solutions. But we will say more about all of this in chapter 4. These three species of doubt can each be sub-divided into the most common categories of questions. To complicate things further, however, the same question does not always indicate the same root cause. Frequently it is the case that it is not what is being asked as much as it is why and how is it being asked. This is just another reason why the topic can be a maze of problems and proposed solutions. One familiar category concerns whether certain aspects of Christianity are true. Another is the commonly expressed need of personal assurance of salvation: how do I know if I really am saved? Uncertainty also comes in the form of other common questions. Why do bad things happen to those who try their best to follow the Lord? Why aren’t our prayers answered? It would seem that most believers have wrestled at some time with notions such as these. Cindy was a young believer who had been taught that doubt was merely a synonym for unbelief. While struggling with her own assurance of salvation, she met Sarah, a Christian who openly asked questions about several aspects of Christianity. Cindy became confused one day when she heard Sarah comment: “There’s really no difference, you know. One sort of question about God is the same an another.” Startled, Cindy never asked Sarah what she meant. Were both of them doing the same thing? Privately, Cindy began to worry that perhaps neither of them was truly saved. A Definition In the New Testament there are at least a half dozen Greek words that describe the general condition that we have called doubt. They can also have other meanings, as well, such as puzzlement or wondering. When used in the sense that is relevant for us, key meanings include uncertainty or hesitation between two positions, but there are differences. Interestingly, they are applied to believers and unbelievers alike. For example, using the most common word for doubt (diakrino), James describes the man who asks God for faith but who wavers concerning whether he thinks God will grant the request. This individual is described as being unsettled (Js. 1:5-8). Using the same term, Jude instructs believers to have mercy on doubters (Jude 22), who, in the context, were apparently affected by false teachers (vs. 17-23). Matthew mentions that Jesus’ followers doubted (distazo) Him on occasion (14:31; 28:17). In the former instance, Jesus identified Peter as having little faith, and asked him why he doubted. Unbelieving Jews are also described as doubting (psuchen airo) Jesus (Jn. 10:24). Other terms with similar meanings are also used. Paul describes his own condition during times of persecution as being perplexed (aporeo), although he said he did not despair (II Cor. 4:8). Jesus uses still another word (meteorizo) when warning His listeners about anxious worry (Lk. 12:29). Such words regularly indicate a state of vacillation or questioning, even of anxiety, despair, or unbelief. There is also much variety in the use of these terms, depending on the context. So doubt covers a fairly wide range of possible states of mind, with some diversity regarding the particular nuance. It can tend in the direction of unbelief. But it is commonly used of true believers who lack assurance. We will see a number of examples in the next chapter. It is instructive that there are no hard lines of distinction here, either. Both believers and unbelievers doubted Jesus, for example. Both Jesus and James scolds those with weak faith. So we are not to take these states of mind lightly. Neither are we free to make comments implying that doubt is always a positive state or that it isn’t potentially dangerous. We do need to deal with it. But the other side needs to be noted, too. Not all states of doubt are created equal, largely because doubt doesn’t always say the same thing. Even in Scripture, it is not always rebuked. Sometimes it even preceded victory. For the purposes of this book, we will define doubt as the lack of certainty about the truthfulness of Christianity, one's own faith, or how it applies to real life situations. Except for occasional comments, especially in the next chapter, we will address ourselves only to believers. In short, this book is addressed to Christians who question. The way we will use it, the term doubt is not necessarily the opposite of faith. Literally dozens of verses in Scripture tell us that true believers can and do suffer from this condition. It even ravaged their lives. And doubt can affect one's faith, at least eventually. But for others, it was a predicament that strengthened faith. So do all Christians experience doubt at some time in their lives? Where are these biblical examples of doubting believers? What about unbelievers? This takes us to our next subject. Chapter I A Christian friend of mine once had dinner with a world-renowned atheist. During the meal, the believer asked the philosopher if he had ever doubted his atheism. To his surprise, the friend told me later, the atheist responded basically like this: “Oh yes, I question the truth of my atheism all the time.”
Does this episode surprise you, too? Have you ever wondered why it is sometimes so difficult to believe? Have you ever thought that non-Christians have it so much easier because they have nothing to doubt (or to believe, either)? How about an even tougher question? Have you ever (privately, of course!) scared yourself with the (hopefully!) fleeting thought that it might even be preferable to be a non-believer, since this would uncomplicate your life?
We have said that the subject of doubt involves many twists and turns, including some that are very much unexpected. Some Christians might think that doubt only affects believers, while others may conclude that only non-Christians should fit this description. Yet, both are described in the New Testament by the term.
It seems to me after talking to doubters for more than twenty years, that there are strong reasons to think that virtually all Christians raise questions about God or their faith at some time. Only on two occasions have I ever heard a Christian deny that this was the case in their own lives. The first time, I heard the comment during a lecture given by a nationally known professor and author of dozens of books. (He had also written an article on the subject of doubt.) He insisted that he had never even once questioned God or his faith. The statement was made so firmly, and seemingly with full knowledge of the nature of doubt, that it haunted me for a few years. Later, the professor and I were alone for a meal and I brought the subject up again.
“Oh, you misunderstood me,” he explained. “I was only referring to not having certain types of questions. I often wonder why God does things the way He does or doesn’t, when it appears to me it should happen some other way!”
I had learned another lesson that day. Once again, this topic defied expectations.
The other time someone told me they had never doubted, I had the opportunity to pursue the comment on the spot. The individual was the child of missionary parents and had been raised on the mission field. But after I spoke to her and to someone who knew her very well, the final response was that she had still never asked any such questions. While still somewhat skeptical of the assertion, even to this day, it is one more reason not to be overly dogmatic when speaking about what must always be the case.
Was it also true in biblical times that believers frequently experienced doubt of one sort or another? Did our heroes of the faith likewise struggle with some of these same issues? What about unbelievers--do they ever question their beliefs?
Old Testament Examples
Throughout the Bible there are literally dozens of verses where true believers express their uncertainties, often in very strong terms. Several examples may be helpful in both illustrating points that we have already made, as well as in providing grounds for further lessons.
The Case of Job. The book of Job presents enough material for an entire chapter (or a book) on the expression of doubts concerning God, so we must be brief here. The basic story is a familiar one. God allowed Satan to test Job, a righteous man and His servant, to see if his faith was strong (1:6-12; 2:1-7). His sons and daughters were killed in a tornado-like storm. Most of his servants and livestock were killed by robbers. Job himself was in pain, inflicted over his entire body by sores (1:13-19; 2:7-8). Even his wife suggested that he give up his integrity, curse God, and then die (2:9). At first, Job remained firm: he accepted the calamity and praised God. He rejected his wife’s advice and refused to sin (1:21-22; 2:10-11).
But during the middle chapters of the book, in the portions that seem seldom to be read and digested, Job posed heart-rending questions about his suffering, even blaming God for it. He seemed to gain momentum as he went. He expressed what today would be called a death-wish, stating his preference to have died in childbirth (3:11; 10:18-19). Then he requested that God would slay him (6:8-9). He charged God with oppressing him while approving the actions of the wicked (10:3). Further, he said that God was watching him, just waiting for him to make a mistake (10:14). Then he demanded that God just leave him alone (10:20-21) and stop trying to frighten him (13:21)! After all, he thought that God had destroyed any hope that he might have (14:19).
In a major sub-theme, Job asserted his prerogative to complain (7:11) and even challenged God to a debate (13:3)! He thought that he had a right to state his case and have God reply (13:22). Job wanted to offer his arguments in order to justify himself (23:4-5). But, as far as Job was concerned, God had not spoken to him; He remained silent (19:7; 30:20) and denied him the justice that he was due (27:2).
Interestingly, Job was not punished for all of these accusations against the God of the universe, as far as we know. Although he had sinned (34:37), he also repented (40:3-5; 42:6). God honored his response and blessed him with far more than he had before (42:10-17).
Through all of this, Job learned some tremendous lessons that were exceptionally valuable. Although he never found out why he suffered, he learned a greater truth: he realized that he knew enough about God to trust Him in those things that he did not understand (42:1-6). This information made him impregnable to the problem of why he suffered as he had. As long as he knew what he did about the nature of God, he also knew that there was a reason for the suffering, even if he did not know what it was. What greater lesson was there for him to learn? And it came at least partially through the doubt that he experienced.
The Case of Abraham. Next to Job, the best case of doubt in the Old Testament comes, paradoxically, from Abraham, whom Scripture calls a man of faith. In fact, perhaps no man in the Old Testament is better known for this attribute. Still, his trust in God did not come easily, and his struggles can assist us thousands of years later. Abraham learned to trust God, which would be a great lesson for us today.
Like Job, the general overview is well known. God spoke to Abraham (who was still called Abram) and told him to take his family and move from his homeland, traveling westward to the land of Canaan. He was given a special promise: a great nation would come from him in this new country and, through them, all the peoples of the earth would be blessed (Gen. 12:1-3). Abraham and his family obeyed the Lord and, after several incidents, settled in the land of Canaan, which God had given to him. He and his wife Sarah lived together for many years and later died in that country. God greatly blessed them and Abraham became the father of the Israelites through his son, Isaac, and his grandson, Jacob.
Many centuries later, the book of Hebrews showcased the life of Abraham. For the Jews, he was the Most Valuable Player from a long history of stars. All of these accomplishments were won by faith in the God Who called him. Abraham responded to God’s call and migrated to Canaan, even though he did not know where he was going (Heb. 11:8-10). Later, he believed God's promise that he and Sarah would have a child, even though there were two huge roadblocks: both of them were well beyond child bearing years, and Sarah was childless. But because Abraham believed that God was trustworthy, he became the father of a great nation (11:11-12).
Further, Abraham was even willing to sacrifice his own son Isaac, the child of promise, again because he believed God and trusted Him. God would raise Isaac from the dead if He had to do it that way (11:17-19). James captured the chief idea like this: Abraham lived his life by faith and God honored and blessed him (Js. 2:21-24).
At this point, we might wonder what’s the point of all of this? The history lesson is nice, you might think, but how can we really relate to Abraham? That’s tougher than trying to hit a home run just because we know that Babe Ruth was able to hit so many!
And didn’t Abraham have advantages that we, frankly, never have? Didn’t God speak directly to him? Couldn’t Abraham continue to talk directly to God whenever he wanted to do so? Didn’t God always respond? Those were simply far different times from today, right? It cannot be the same for us.
But if we go back and examine the texts more closely, we may find something quite different. What if Abraham also struggled with the question of God's silence? What if he didn’t hear from God on a regular basis? What if he, too, needed assurance that God was at work in his life?
For instance, at the close of Genesis 16, Abraham was 86 years old (16:16). As far as we are told, God didn’t speak to him until 13 years later when Abraham was 99 years old (Gen. 17:1)! We cannot be dogmatic here, but it is at least possible that God did not communicate with Abraham during these years. From the other chapters, it doesn’t seem that God conversed with Abraham on a weekly or even a yearly basis during the rest of his life, either. There may have been sizeable gaps. Wouldn’t most Christians today even say that God had communicated with them more than once in the last 13 years?
Yes, Abraham was certainly a man of great faith. And God did speak to him, although perhaps not anywhere near as much as what we might have thought. But this did not keep Abraham from asking God for the assurance of His promises. How could he be certain that Canaan would be given to him (Gen. 15:8)? The Lord allowed him to know this truth by the use of a supernatural manifestation in order to make a covenant with Abraham (15:13-21). Faith does not exclude asking good questions and receiving good answers!
Yet, all of this--God’s call and supernatural revelation--did not keep Abraham from undergoing several troublesome moments. Like Job, Abraham also struggled with his faith. On two occasions, Abraham purposely concealed the identity of Sarah in order to save his own life (12:10-20; 20:1-18). But we have to answer a tough question here: if Abraham really believed that God would raise up a great nation from him, why should he be so fearful for his life, as the texts tell us (12:12-13; 20:11)?
Then when Sarah still hadn't conceived the promised child, she convinced Abraham to bear a son (Ishmael) by her servant Hagar, in spite of God's promises (16:1-16). It seemed like she wanted to help God along. Yet, Abraham agreed with her. Then when the Lord repeated the promise that Sarah would bear a child, Abraham literally laughed at God (17:15-17), as Sarah did so later (18:10-15)! Where was that faith that made him so famous?
It would be wrong to malign Abraham's faith. These episodes were spread over twenty five years (cf. Gen. 12:4 with 21:5), and that provides many chances for slip-ups. No one has lived a perfectly consistent life except our Lord Jesus Christ. Overall, Abraham acted in faith, and never allowed unbelief to master him. Besides, we should understand Abraham very well. Haven’t we ever acted similarly, perhaps by attempting to rationalize our faith and help God along? We say, “Maybe what God really meant was . . . .” We can understand Abraham and be encouraged by his actions precisely because, just like us, he failed several times. We can relate to that!
How did Abraham overcome his doubts regarding God's promises? Paul used Abraham as his example, in spite of these momentary lapses. When he could have walked away and ignored God's call, Abraham chose to believe instead. When he was promised a child, he did not disbelieve, even though all the medical data opposed it. Rather than give up or cease to believe, Abraham’s faith was actually strengthened (Rom. 4:18-25). So here we find one of his secrets: Abraham not only exercised his faith, but it grew as he trusted God more and more, one step at a time, even after several failures.
Imagine having a faith that grows when life’s pressures are at their peak! Yet that was Abraham's experience. Like Job, the primary reason for this is that he concluded that God was trustworthy: what he already knew about God was enough to trust Him in unknown areas (Rom. 4:20-21). New steps were taken, based on what had already transpired. Abraham trusted God and was strengthened even during the toughest of times.
Other Texts. Another Old Testament book that contains open, honest questioning by believers is the Psalms. Like Job, one theme is also that of evil. Several psalms charge God with allowing the wicked to enjoy life (like 74:1), while the righteousness of the godly gained them nothing but punishment (73:12-14). It is said that God defended and showed favoritism towards the wicked (Ps. 82:2). These sorts of doubts are found elsewhere, too (Jer. 12:1-2; 15:18).
A second theme, as with both Job and Abraham, concerned God’s silence. David complained that his prayers went unanswered (35:13-14). Then, after sinning, he cried out to God to restore the assurance of his salvation, like he had once experienced it (Ps. 51:8-12). The Jews declared that they had not heard from God in quite awhile (74:9). This idea also occurs in other Old Testament books (Lam. 3:44; Isa. 57:11; 59:2). In Daniel 10:10-14, one of the prophet’s prayer requests had been delayed for three weeks by an attack on God’s angelic messenger by what appears to be demonic forces!
Perhaps the strongest complaints about God from a single text occur in Psalms 44. The writer, in very strong language, rebuked God for not fulfilling His promises even though Israel had done nothing wrong (44:17-26; cf. 89:38-39). Then, in a simply startling statement, the writer even blamed the God of the universe with sleeping on the job (44:23)!
A last example of God’s silence occurs at the close of the Old Testament. Before the birth of Jesus Christ, about four hundred years passed without a canonical prophet or book. Of course, this does not mean that God was not at work. But like the comment in Psalm 74:9, many may have wondered how long it would be before the Lord officially spoke. Was God angry with His people? Had He cast them away and rejected them? Was He done giving the inspired Scriptures? Would no prophet come forward and speak for Him? When would the silence end?
Another verse in the book of Psalms may give a little hint. Just as the darkest of nights is still followed by a new sunrise (Ps. 30:5), so the Jewish “dark ages” were officially ended when the Messiah entered human history, to die and rise in order to offer redemption to the world. What an incredible end to the Old Testament! God’s profound silence was broken by the most splendid turn of events in all of history.
New Testament Examples
Although much shorter and with significantly less narrative than its counterpart, the New Testament also presents some major cases of doubting believers. We can also learn from these examples.
In a startling but frequently overlooked text, while John the Baptist was in prison, he sent two of his disciples to Jesus. John had a question or two: was Jesus the Messiah or should John be looking for someone else (Matt. 11:1-11; Lk. 7:18-30)! On the surface, at least, wouldn’t this seem like an unnerving question to ask the Son of God? “Are you the true Messiah? If your aren’t, we may as well follow this other rabbi over here.”
It’s not just the question itself that’s so staggering. If it came from someone in the crowd, it would probably be dismissed by many readers as being from someone who lacked faith. What turns it into such a bombshell is because it comes from John the Baptist, God’s chosen forerunner for Jesus, predicted in the Old Testament (Isa. 40:1-3). Was John in danger of throwing his faith overboard?
First, let’s note Jesus’ immediate response. He didn’t react in a vindictive fashion, such as by telling John to shape up, or to live up to his reputation, or by quoting verses to him and reminding him of his special position as the chosen herald of the Lord’s coming. Neither did He, as some Christians would suggest, ignore evidences that might address John’s need. Rather, He cured a number of suffering people right there in front of the two messengers and then instructed them to go tell John what they just witnessed. Apparently, Jesus thought that there was some relevance between His healing miracles and John’s faith. That is a lesson in itself.
But the story doesn’t stop there. Notice a second development. As the two visitors left, Jesus addressed the crowd concerning John. He asked them if, when they went out in the wilderness to see John, they had expected to see someone who was easily shaken by the wind (somewhat reminiscent of James’ warning about weak faith in Js. 1:6-8). Or did they see a weakling in soft, comfortable clothes? Then Jesus told His listeners that John was not only a prophet, but He proclaimed that no greater man had ever been born! What makes this even more incredible is that John hadn’t yet received Jesus’ message, so Jesus was complementing John while he was still doubting! And while there was no rebuke for his lack of faith, Jesus did instruct John not to be offended because of Him (Matt. 11:6; Lk. 7:23). I take this to be like an encouragement that we often give someone today: “Hang in there! Don’t give up.”
I hesitate to mention another case from the Gospels, for fear that there be some misunderstanding. But what do we do with Jesus’ distress in the Garden of Gethsemene? We are told that his mental suffering was so intense that He was sweating drops of blood (Lk. 22:39-44; cf. Mk. 14:33-36; Matt. 26:36-43). This signals an exceptional amount of strain. Jesus prayed to His Father and requested that the coming events be bypassed, but only if it was God’s will. Certainly the portion of the prayer relating to God’s will was accomplished, but what about Jesus’ earlier request?
It is very difficult to address this incident. Taking the texts in a straightforward manner, Jesus undeniably suffered emotional anguish, brought about by the questions that He faced. We may agree that here is an example where Jesus encountered some of the same problems we face, yet without sinning (Heb. 4:15). We might even say that this was one of the times where we are told that Jesus learned obedience by His suffering (Heb. 5:8). That is why believers today can identify with Him. He personally experienced the reality of emotional pain.
The case of "Doubting Thomas" (Jn. 20:24-29) is probably the best known example of uncertainty in the New Testament. Thomas wanted to see the risen Jesus with his own eyes before he would believe. Although Jesus did provide the requested evidence, He also issued a mild rebuke to His apostle. It would have been better if Thomas had believed the testimony of the other apostles who reported to him that they had seen Jesus alive (Jn. 20:29), the same witness that we read in the New Testament. Once again, Jesus does not shy away from using evidence to answer doubts, but He didn’t think that Thomas’ version--a direct appearance--was the most desirable option.
Besides Jesus’ prayer to His Father in Gethsemene, Paul specifically tells us that he prayed on three occasions concerning the removal of an apparent physical problem. Some think that he had problems with his eyes. After all, didn’t he need to be healthy in order to minister? But Paul was not answered as he had hoped (II Cor. 12:7-10). He learned what Jesus already knew, that God’s will was to be preferred above one’s own.
What about unbelievers? In more than one place, we are told that they asked questions, too. Paul says that Jews ask for signs (I Cor. 1:22-23). Jesus rebuked those who wanted proof that He was from God (Matt. 12:38-45; 16:1-4). He offered His miracles to other Jews who accused Him of making them doubt by not telling them who He was, but they refused to believe anyway (Jn. 10:24-26, 37-39). He even healed a boy whose father confessed: “I do believe; help me overcome my unbelief” (Mk. 9:24).
Lessons
Before we return to our task of deciphering the maze of Christian doubt, we need to pause long enough to point out some lessons that come strictly from the texts that we have just discussed. We can learn from the experiences of believers who have traveled this path before us.
(1) As we have already said in our opening discussion, doubt is multi-faceted. This should be even more obvious after a brief survey of its expression in the Scriptures. The presence of evil and the issue of God’s silence are two of the most common types. Assurance is another key issue, whether concerning the certainty of truth or of one’s own salvation. Other saints struggled with God’s guidance and His promises, especially as it impacted their expectations. At any rate, it is helpful just to see some of the various manifestations of this widespread phenomena.
(2) Some doubt is rebuked, as in the cases of Job and Thomas. And God honors repentance, as with Job. But not all doubt is reprimanded, and not all questions are deemed to be sinful (Abraham, Paul). Neither does doubt keep a person from being complimented for his righteousness (John the Baptist).
What about especially strong expressions of doubt that are uncensored, like Psalm 44? It seems that the Holy Spirit allowed the honest expression of feelings by true believers, even when it was not always appropriate or true. But this is certainly not an excuse for us to try the same thing, or to blame God for whatever happens to us. Honest, unpremeditated questions are one thing; constant preoccupation with strong statements that question God’s character may indicate something else altogether.
(3) Believers like Job, Abraham, and Paul grew during their times of doubt, even when their faith underwent the harshest attacks. Today, too, while uncertainty can certainly have negative results to be avoided, it can also help us to learn some indispensable lessons. Perhaps the main issue here is what Christians do about their struggles: to whom do we turn and what is our attitude towards what is happening? What applications do we make?
(4) One lesson is so crucial that it deserves mention by itself. Believers like Job and Abraham learned that God could, indeed, be trusted, even when they couldn’t figure everything out. They discovered that they already knew enough about God in order to have confidence in Him in those things that they didn’t know or understand.
Sometimes we, too, just need to trust Him more, in light of this truth. Few lessons are more valuable for us today, since we know far more than did these Old Testament saints. Just to be sure that Jesus Christ died on the cross for our sins and rose again from the dead should make us willing to trust Him in times when we don’t understand why things are happening as they are. After all, we don’t have to figure out everything in order to know that these truths insure heaven, where we will understand! This approach needs to be generously applied to all of our struggles.
(5) Many times in Scripture, doubt is simply expressed without any remedy being provided. But when relief does come, we get some hints about what helped to bring the comfort. While the use of evidences is not the remedy in most cases, it is certainly one of the most frequent means of treating doubt and was employed when appropriate. Abraham received a sign of God’s blessing, while John the Baptist’s disciples presumably told him about Jesus’ miracles. The risen Jesus appeared to Thomas. Other methods were also helpful. The psalmists suggested praise even when their circumstances hadn’t changed yet (Ps. 35:27-28; 89:52). Another recommendation was to remember and proclaim what God had already done in history (Ps. 105-106; Lam. 3:21-26). Job found comfort through dialogue. David and Paul discovered consolation in God’s truth.
(6) Concerning unbelievers, it appears that Jesus treated differently the various requests He received for a sign. John the Baptist wasn’t rebuked, while Thomas received a mild admonishment, but neither was refused. On the other hand, the unbelieving Jews were strongly chided after they demanded a sign, although they were told that Jesus’ resurrection would be a sign in their case, too (Matt. 12:39; 16:4). What was the distinction? Why were some shown miracles and others were denied? It seems that Jesus differentiated between His listeners, based on the state of their heart. The strongest reprimand was reserved for those who were closed to His work, no matter what He did.
But it cannot be said that He reserved His miracles for believers only. Not only did He heal the man’s son after the former’s confession of partial unbelief (Mk. 9:24), but it could even be argued that Thomas was not a Christian when he demanded to see the resurrected Jesus. Not only did Thomas refuse to believe the resurrection until Jesus appeared to him (and this event is an indispensable part of the gospel--I Cor. 15:3-4), but Jesus said that Thomas believed only after seeing Him (Jn. 20:25, 29). Lastly, as we mentioned, Jesus said that the sign of the resurrection would still be given even to the staunchest of His skeptics (Matt. 12:39; 16:4).
So the fact remains that some of Jesus’ unbelieving hearers had doubts, too, and frequently severe ones. Today, as well, skeptics tell us that they have asked very similar questions. We saw this in the opening lines of this chapter.
Another example is provided by C.S. Lewis, who was an ardent atheist during his early teaching at Oxford University. He confessed that he sometimes experienced doubts about his faith after he became a Christian. But, he added, in the days when he was an atheist, there were times when the Christian faith appeared to be "terribly probable." No matter what you believe, Lewis says, you will doubt at some time. The more important matter is, how will you deal with the doubt when it comes? (Mere Christianity, Macmillan, 1952, pp. 123-124).
These statements by Lewis provide the opportunity for a reassessment of some of our earlier comments. Sure, Christians can certainly have some rough times. God has certainly not promised us anything different. Yet, how would it be to walk a mile in the atheist’s shoes? How would you like to be an unbeliever and secretly fear that Christianity may, in fact, be true? How long would it take you to move from that thought to the petrifying realization that Hell might just await you?
In the passages we looked at, Scripture plainly reveals the presence of doubt in the lives of believers and unbelievers alike. Why should we think that unbelievers are exempt from religious uncertainty? People doubt for a very basic reason--all of us are human beings and we share a sin nature. This is the root cause of our uncertainty. In other words, our sinful human nature is the state from which all of this questioning springs. But this is not to say that all doubt is necessarily sin.
Randy was a believer who kept his questions concerning his faith to himself. But the more he did so, the more they bothered him. He never heard the subject discussed in sermons, so he concluded that very few Christians struggled with it. One day when it seemed to nag him a little more than usual, he took a chance and dropped some hints to a knowledgeable friend. It would be an understatement to say that Randy was surprised to find that it could be a very normal problem, and that even his friend was not exempt! Further, when his friend turned to one Scripture passage after another to illustrate his point, Randy grew more and more relieved. Just to know that other Christians struggled with this subject seemed to relieve much of his concern.
We conclude that religious doubt is very common and affects almost everyone at some time. It is not necessarily sin, nor must it be the opposite of faith. It can even produce some good results. But it can also lead to serious situations that need to be treated. Along the way, however, there are many misconceptions concerning this topic. It just seems that doubt has an image problem!
Chapter II Have you ever been sick and purchased the medicine that you thought you needed, only to discover that you did not get any better? Perhaps after a trip to your physician, you got different medicine, and began to feel well. The key was obviously getting the proper diagnosis and treatment. If either is incorrect, one may never get rid of the symptoms.
So it is with doubt, too. Getting the correct diagnosis and remedy are crucial to overcoming the problem and finding relief. While we will deal more directly with these two topics in coming chapters, we will begin by noting many of the common myths concerning religious uncertainty. As in our story above, beginning with the correct information gives one a much more likely chance to cure the hurt.
Few topics are subject to more misconceptions than that of doubt. Since starting with truth is critical, we want to continue laying a foundation on which to build as we move along. Here are a few examples of how misbeliefs about religious uncertainty create problems:
Dave reasoned that since doubt was the opposite of faith, his continued questions must mean that he had committed the unpardonable sin. While he longed more than anything for forgiveness and fellowship with God, he believed he had forfeited both by his objections, which he thought of as canceling his faith. This conclusion caused him incredible amounts of emotional torment, including thinking that he would never be able to find what he wanted most of all in life: lasting assurance and peace.
Alicia thought that biblical characters never doubted because God was in constant and regular contact with them, unlike today. But she also knew that she and many of her believing friends did have questions about Christianity, including the feeling that the Creator had been silent towards them. Her incorrect beliefs led her to draw faulty conclusions about the nature of God. These, in turn, were detrimental to her spiritual growth.
John was an unbeliever who thought that doubts generally occurred only to conservative Christians, as a direct result of their strict social standards. It seemed that all he ever heard from them was, “Do this . . . . Don’t do that.” This largely accounted for his choice to avoid orthodox Christianity in all of its forms, including those persons who believed it, for fear that he might also become "contaminated."
Each of these individuals was suffering in one way or another due to believing and acting upon false information. You may recall my own testimony. I can understand these sorts of mistakes because I was also badly misinformed, even though I would have professed a long-standing interest in the topic. Let’s investigate some of these misbeliefs that one frequently hears about the subject of religious uncertainty. Some of our assertions will make use of the Scripture passages that we viewed in the last chapter.
Doubt never occurs to heroes in the Bible. We devoted the last chapter to show that there are plenty of reasons to reject this contention. But because it is commonly thought to be true, we mention it again. Job, Abraham, David, other writers of the inspired Psalms, Jeremiah, John the Baptist, and the apostle Paul are all witnesses against this charge. Although all these men were biblical
superheroes, they were also human beings and sinners. They followed God, but they struggled at times, too. This is one reason why they can be such examples for us, even today. It would seem that anyone who takes the Bible at face value would have to agree.
We also saw that these biblical champions grappled with matters like the presence of evil in the world and the silence of God. Contrary to Alicia’s belief in the story above, they were not in unbroken communication with God. They had many of the same questions as we do in our generation. Alicia needs to correct her false impressions so that she does not compromise her view of God’s nature and stunt her spiritual growth.
Doubt only affects Christians, but never atheists or other unbelievers. We have also addressed this assertion in some detail and found it to be incorrect. Some unbelievers in Scripture were open to God, while others hardened their hearts against Him. Some didn’t believe even after they saw Jesus’ miracles. Hence, Jesus responded differently to each of them.
Not only do we have the witness of Scripture that non-Christians can live in a state of doubt, but contemporary writers like
C. S. Lewis have given their own testimonies to this fact, as well. The biblical heros we just mentioned even have something in common with these unbelievers: they are all human beings, existing in a fallen, sinful state. This is the root cause for the problem we have been discussing and the chief reason why doubt is not a respecter of persons.
One related charge is that only conservative Christians are regular doubters, like John’s complaint in our story above. Granted, the excessive following of rules can, without question, contribute to uncertainty at any of several levels. But we have already seen that far more than conservatives are involved; people from all walks of life question their religious beliefs. So John’s complaint was itself too selective in not recognizing the pervasiveness of doubt. He had rejected orthodox Christianity for illegitimate reasons.
Doubt is relatively rare. Admittedly, just because both believers and unbelievers experience religious uncertainty, this does not mean that it is common. Neither does the Bible appear to answer this question, except by implication. Even so, since this phenomenon is so common throughout Scripture, involving so many persons, the thought that it is at least fairly frequent would seem to follow. One might offer two further biblical points, too: that so many of those who experienced doubt were spiritual giants only adds to the contention that it probably happens to many who are not so spiritually attuned. Further, since everyone shares a common human, sinful thread, we might even expect that this experience would be a regular occurrence.
To these biblical considerations, we can add countless testimonies from people today--believers and unbelievers alike. I have already said that dozens of my own interviews have led me to suspect that it is exceptionally common. At least to me, it is obvious enough that I suspect it to be a very common experience. Of course, I don’t claim scientific data for this conclusion.
Doubt is the opposite of faith; it is actually unbelief. This is another protest that we have already addressed. While doubt can tend in the direction of unbelief, and while it is expressed by unbelievers, this is certainly not the case with the majority of examples in the Bible. Most of the time, it is believers themselves who ask the questions and pose the problems. (Of course, Scripture chiefly addresses believers, so we cannot use this to say that more Christians than non-Christians doubt.) In our definition, we saw that doubt more frequently contains the idea of being caught in between two positions. There is a Greek noun for belief (pistis) and another one for unbelief (apistia). Doubt is neither: it more commonly expresses ideas such as perplexity, worry, uncertainty, or perhaps weak faith.
To see if doubt is really unbelief, recalling a few of the instances that we have already looked at might be helpful. In the Old Testament, Job was not only a righteous servant of God when Satan began to tempt him, but he was vindicated in the end, too. Never was he addressed by God as an unbeliever. This was even more the case with Abraham, the man of faith. To call his questions the result of his unbelief is simply to miss the point of his entire story. While David sinned, he was also one of the chief examples of a man of God. Sure, he struggled with his faith on occasion, but he was unquestionably a believer.
In the New Testament, we dare not say that John the Baptist’s doubt was unbelief, or we would be close to contradicting our Lord’s assertion that he was the most righteous man ever born of a woman. Neither could it be properly claimed that Paul’s unanswered prayers were unbelief. And what about Jesus’ emotional struggles in the Garden of Gethsemene? It seems that we would have to do some fast talking here!
Therefore we conclude that doubt can be negative and does, on occasion, incline towards unbelief. However, its normal biblical use is to describe believers who struggle with various aspects of their faith. We even have cases where strong charges are made against God, but where the individual is definitely a believer.
Doubt always indicates that something serious is wrong; perhaps it is even the unpardonable sin. This is the first of several charges that, while not totally wrong, are half truths. But since part of the notion is correct, sometimes half truths are more hurtful than total misbeliefs.
So we might begin here by noting a certain amount of general agreement with the assertion. Yes, the presence of ongoing doubt that is more than a passing mood or momentary pressure may well be a signal that something is wrong. That is why this book is being written. It doesn’t follow, however, that this “wrongness” is something that is seriously, or necessarily spiritual, although it may certainly be these. It could also signal the presence of medical or emotional factors that need to be dealt with. But while emotional doubt, in particular, can be very painful, it doesn’t always follow that the level of hurt indicates that something is terribly wrong. This frequent incommensurability between pain and seriousness is one of the many false alarms about doubt.
In contrast, the portion about the unpardonable sin would appear to be quite mistaken. Commentators usually agree that his condition is an ongoing state of mind, not the result of a momentary lapse. It generally proceeds from a settled attitude that rejects (and continues to reject) God, not from a brief, angry outburst(s). This is not to overlook the latter, because it can be serious, too, but only to say that it doesn’t seem to qualify as a unforgivable condition. Most scholars say that Dave’s attitude in the illustration above shows that he certainly didn’t commit the unpardonable sin. His desire for repentance and his longing for God, along with the fact that questions about God do not automatically cause one to enact this dreaded sin, are the best indications of this.
Further, if normal doubts qualify one for the unforgivable sin, then why was it not committed by the writer in Psalm 44? Don’t many of the other Psalms that challenge God end in thanksgiving and praise, without any indication that the authors are now unbelievers? Wouldn’t Job’s thirty chapters of constant and even excessive challenges against God show that he was in an unforgivable state? But God allows his repentance at the end of the book! How many strikes does Abraham get before he would have been called out? Could he ever be known as the man of faith and figure so prominently in Hebrews 11 if this objection were true? When David committed the double sin of murder and adultery with Bathsheba, causing his questions of assurance, why could he later repent, recover, and become a man after God’s heart? What about John the Baptist’s seeming readiness to turn to another “messiah”? If he had crossed the line to the unpardonable sin, could Jesus have paid him the tremendous compliment that He did?
It would seem that the biblical material, over and over again, causes us to reject the second part of this charge against religious uncertainty. To be sure, the unpardonable sin is real and to be avoided at all costs. But raising questions such as those we have been considering do not appear to qualify.
Doubt shouldn't be admitted or discussed since it is basically a character flaw. In a sense, religious uncertainty does come from a character flaw--we have been calling it sin! But it doesn’t follow that it is therefore something that should be shut up and kept away from others, like a rabid dog, or some highly contagious disease! Here we have another half-truth. True, questioning one’s faith can and has spread to others. But so does finding biblical, godly solutions. In fact, this is precisely one of the reasons why it should be both admitted and discussed. This is a subject where public examination can be one of the surest ways to find relief and healing.
There is another sense in which doubt is a character trait. It most frequently follows personality types, as we will see later, making it important that we recognize our personal tendencies and understand ahead of time where they very well might end up. Frequently, all we may need to say to ourselves during a period of religious vacillation is: ”That’s just me again! Calm down.“ Recognizing and reading our dispositions is an indispensable part of handling doubt. But this is a topic that comes later.
Doubt is usually factual in nature; it is always satisfied by studying the evidence. I said earlier that this was my initial thought back in my early days of doubting. Actually this conviction lasted through years of study. But I found myself wondering on many occasions why a careful marshaling of the facts, even in cases where this basis was almost overwhelmingly strong, did not always calm the uncertainty. This was especially so when the questioning took on emotional or volitional dimensions. In fact, I am understating the problem here. It was immensely frustrating to find that the doubt barely budged during passionate moments.
This led to additional struggles. Why weren’t the facts working? Could this also be a problem? Had I not studied something correctly? Here I was faced with a secondary level of uncertainty. Sometimes I just wanted to walk away from the subject altogether, but I knew that wouldn’t solve my quandary.
After years more of study I concluded that although there were often factual components involved, and answers ultimately returned to the issue of whether Christianity had a solid foundation, few doubts were solved by straightforward citations of the relevant facts. This often seemed to help in the short run, sometimes substantially, but it generally lasted for only a few days. Here I am reminded of the words spoken to me years ago by a colleague: “Faith is weak when it fluctuates according to the latest archaeological discovery.” I had to admit: a faith that seems to need almost daily bolstering by the facts was also in need of something else to deal with the underlying issue, something more permanent.
So the facts by themselves fail to satisfy the emotional and volitional elements of doubt. One major reason for this conclusion is that humans are whole entities--we are more than data alone. As whole persons, we need to satisfy the other components of our being, as well. Doubt is rarely a problem in the realm of facts alone. So the solution, not surprisingly, spills beyond that narrow range.
Doubt chiefly occurs to those who are intellectually gifted. It may be the case that many doubters are highly intelligent people, but that is beside the point of how it is healed. Strangely enough, this makes it more dangerous for some doubters who are used to attacking problems head-on, with a good dose of “smarts.” It figures that they will once again turn to what has always worked for them, but religious uncertainty usually arises for less than intellectual reasons. Unless the person goes beyond this approach for their answer, it will most likely remain impervious to correction, since they will not look for an emotional basis to their problem. When you don’t think your emotions are a problem, it is not shocking if you don’t look there for your answers.
Once again, digging out Christianity’s strong foundation is quite valuable, since it is needed at so many junctures. But we must work forward from there to other areas in order to solve many of the most common problems of uncertainty. Dealing with the issues will push one quickly enough beyond the point of the facts alone. I have tested this principle probably hundreds of times, which accounts for my practical assurance that it really works.
But we cannot overemphasize the point about the intellectual capacities of doubters, since many of them are not overly intellectual. This could even be a help, since they are more likely to admit that they frequently struggle with their emotions. Thus they are closer to some solutions.
Doubt generally follows similar patterns. If this misconception sees religious doubt as a fairly one-dimensional or single-faceted phenomenon, proceeding along uniform lines, then few things about the subject are more mistaken. Uncertainty is as varied as are the people who experience it. And as we have said, it comes through at least three major avenues: factual, emotional, and volitional. So it certainly differs from person to person.
Having said this, however, it is also true that, once one properly identifies the species of doubt, it may follow a generally similar sequence. Of course there are personal twists and turns as varied as the personal experiences of those who venture down these paths. But the adviser who understands well the various facets and how they develop in each of their chief variations can often predict the trail it is taking in the individual.
Once I determine where the person stands, I generally use the route of predicting what he or she is saying to themselves, how they feel, and so on. Usually, the person wonders how I know all this. (If they only knew the years of painful steps that led me to this point!) I think such a process often instills confidence in the doubter, because it tells them that you understand their dilemma. It also lets them know that others have traveled this way before them. It is almost always a comfort to know that you are not a loner when you work through a problem area. If the prediction was inaccurate, I simply back up to the previous point, listen some more, and then try again.
Doubt can generally be solved by the same remedy or response. This is another half-truth, so it can have a good point to make. If it means that there is one step that all must apply, after which they will get relief, then I am very skeptical. For example, if it is suggested that all a person needs to do is to confess their sins, or pray, or get more spiritual, I am willing to listen. But this sounds a bit like Job’s friends, who thought that they were giving good, spiritual advice, too, but God was not pleased with what they said (Job 42:7-10). To be sure, the recommendation could well work, depending on the particulars, but I think Scripture also varies its advice for different maladies, and with good reason.
If the point of the assertion is that, once a workable solution is found, it can often be applied across the board, then this is potentially very positive. Once again, it depends on the particulars, but in principle it is possible. Sometimes more than one solution is very helpful. Different and even unconventional patterns work for various people. This is why we will provide a variety of suggestions. By analogy, physicians frequently prescribe two or more medicines for the same sickness, including varying the type or doses for different cases.
Doubt never produces positive results. We have already said many times that religious skepticism can do harm, and the word itself can lean in the direction of unbelief or despair. But just because negative results can result, doesn’t mean they will. And it certainly doesn’t mean that blessings cannot result. We will even take a chapter to outline some of the positive results that can and have followed from the dark nights of doubt.
We need to keep in mind that believers are not asking permission in order to indulge in a pastime here. They seemingly don’t want to question their faith. They desire fellowship with God. So, given that doubt is a reality in their lives, its resulting in their growth and development is beneficial.
Doubt always gets worse as one grows older, especially as one gets closer to death. This would seem to be a very fruitful area of research that might yield some fascinating results. Perhaps contrary to popular conceptions, however, this assertion at least appears on the surface not to be the case. According to at least one massive survey (Faith Development and Your Ministry, Gallup, 1986) along with some other publications, older adults paradoxically seem to be more settled in their beliefs and thus experience less doubt.
There may be some good reasons why this is the case, too. Perhaps foremost on the list, developmental theory indicates that the elderly could well have moved past the formative stages of growth and come to rest in a settled sense of who they are, what life is about, and what they believe. Other considerations include the likelihood that they no longer have the immediate worries of providing for their children, there is less responsibility in general, and some have already experienced the death of their mate. Reasons like these could well ease the tension of questions that were more frequent earlier in life.
Once I had the privilege of interviewing an elderly Christian couple in their eighties who had always seemed to express a quiet, mature faith. I inquired concerning their beliefs, their worries, and their fear of death. I asked very frank questions, pushing for “behind the scenes” sorts of answers. They impressed me ever so much with this settled quality of life that I just mentioned. They appeared to be firm in their faith and not to be afraid to die. In fact, they rather strongly and confidently affirmed both. Further, they indicated that, while they had been worriers earlier in life, their present state had lasted for about the past twenty years or so. True, this is only one couple. But all I can say is that I was exceptionally impressed with their forthright answers.
Conclusion
The falsehoods presented in this chapter were chosen because they are frequent Christian reactions to the subject of doubt. Singling them out and correcting them is crucial, but too seldom done. It is precisely because of such misbeliefs that many find their own conditions so difficult to unravel. After all, if we cannot identify and locate physical problems, we won’t know what to treat.
This leads us to one of the most important principles of this book. To misidentify the specific nature of doubt is frequently to look in the wrong direction for the cure. We need something specific at which to take careful aim. But if I cannot determine the nature of the problem, it is certainly questionable if I will discover the surest route to healing, except by accident. Knowing the specific nature of the doubt allows me to see it in its clearest light and attack it from the best angle.
Just to know, for instance, that religious doubt plagues virtually everyone at some time is comforting in itself. Realizing that it is a common human condition is heartening; it at least reveals that I am not alone in my dilemma.
Further, to realize that the devastating affects of uncertainty can usually be cured and that the entire experience can even lead to very positive results can be equally liberating. All of this means that we need to learn more about the nature of doubt. This will be one of our upcoming goals.
We also need to be able to recognize the specific species of doubt and its general characteristics. All doubt is not created equal. It may follow various patterns and require more than one strategy before healing will take place. We have said that there are at least three distinct types (or species) of doubt. To understand the differences between each is to begin to zero in on some specific strategies with which to combat them.
Chapter III Secrets come in all shapes and sizes. Sometimes they are nice, and sometimes they are not. Once in a while, what they seem to be is not what they, in fact, are. But sometimes they are something special--they lead to valuable discoveries. Like keys, they unlock doors to hidden treasures.
One of the best-kept secrets about religious doubt is that it comes in several forms. We have said that these variations can generally be characterized into three major species: factual, emotional, and volitional. It is crucial to understand the difference between these varieties of uncertainty. To be aware of the general characteristics and some of the root causes of each type is to get a good start in formulating a strategy for confronting it.
In this chapter, we will address the first and third types. Chapter 5 will begin our in-depth study of type two, which is the specific focus of this book. After definitions of factual and volitional doubt, we will explore a few of the underlying situations that seem to give rise to each.
Identifying Factual Doubt
Factual doubt is chiefly concerned with the foundations of religious belief and whether they are well-grounded. Are there reasons for faith? Evidence for Christianity can come from many areas, for examples: biblical, logical, metaphysical, historical, scientific, or even moral. The central issue concerns the warrant for religious claims, as well as giving answers to others who pose various objections.
Confronting factual doubt, then, might involve bolstering a belief by providing reasons for it. Of course, having a number of strong evidences is preferable. But strangely enough, not all reasons to believe involve producing the cold, hard facts in a scientific laboratory or in a courtroom. Sometimes reasons come from seemingly unconventional arguments or sources, like the knowledge that all humans share, or the deepest longings of one’s heart. Other times, counterstrikes are necessary against potential challenges to faith. This is the area of defending the Christian faith, or apologetics.
Factual doubt, then, might come in the form of questions about the truthfulness of the Christian faith. It could pertain to biblical topics (like concerns about conflicting teachings), logical items (such as issues involving the nature of God), or other areas of philosophy (including the existence of God or the problem of evil). Still more questions could come from historical areas (like verifying the resurrection of Jesus), or scientific enterprises (such as evidence for design in the universe or the origin of life).
One earmark of factual doubt is that, if this is the sole or primary component, it should be satisfied by the various data. This assumes that such evidences and explanations are available and that they are accessible to the individual. During and after many years of doubting, I’ve spent my entire professional life pursuing such avenues. I can testify that there is simply a staggering amount of confirmation of theism in general and Christianity in particular. But having received sufficient information, including possible follow-up issues, the doubter should then be satisfied.
Of course, apologetics shouldn’t be left just to the professionals. The apostle Peter commands all believers to always be ready to give an answer or defense (Greek, apologia) for their hope to anyone who asks (I Pet. 3:15). This assumes that we have such answers at our disposal and that we know how to communicate them.
Karen was shocked by her college roommate's forceful challenge that all religious belief was simply a psychological crutch. “I have plenty of personal reasons for being a Christian,” Karen responded.
“Personal reasons are not enough,” her friend replied. “Unless you can point to things in the world that can be verified by science, your belief is no more than wish fulfillment.”
What could she say? Since childhood, Karen had always been taught that all one could do was believe--no factual reasons were possible. She began a study of Christian evidences.
In the meantime, she spoke to a Christian friend who was a philosophy major. She learned that the demand for scientific corroboration was itself not scientifically grounded. In other words, the requirement that one produce scientific evidence is itself not scientific--so it fails its own test. Here the shoe was on the other foot. Why should Karen submit to the charge to produce scientific data when her friend could give no such reason for requiring that particular demand? On what grounds should this challenge itself be feared when it had flunked its own test?
Days later, her friend admitted rather sheepishly that she had no scientific reasons to require science as a test for truth. It had cost some time and energy, but Karen had learned that the challenge had been an empty one. Although she didn’t react like she had won a battle, Karen was greatly relieved. She may not have realized it at the time, but she was also learning two more important lessons: not all challenges that refer to the facts are themselves factual. Further, one’s faith might grow stronger if one is willing to take the time to answer questions.
What seems to be a factual question, then, is sometimes argued on faulty grounds. Granted, many issues cannot be dismissed so easily. Honestly assessing challenges and providing real answers is the domain of apologetics. We will return to the topic of factual support of faith in Chapter 6, although we will not be able to provide the actual evidence in this book. While facts don’t always cure doubt, they are a necessary starting point--a foundation on which to build.
Aggravations to Factual Doubt
Several conditions may intensify factual doubt. There is not a strict causal relation between these situations and the uncertainty, however, since we have the ability to short-circuit the process and not allow the doubt to gain a foothold. We will have more to say about this later.
Still, we will list a few problem areas that can contribute to a distressed state of mind. While there may be some overlap between the categories, each has its own distinctions. It is hoped that understanding some of the root aggravations may help us to better grasp the nature of the doubt. This is a subject where knowledge is potentially the beginning of the victory.
1) Factual questions. Being asked challenging objections to one’s faith is often the fastest way to experience factual doubts. The latter is probably more difficult because of the assumed confrontation of the moment. One often feels that it is “Put-up-or-shut-up” time! After all, if we cannot be sure of the underpinnings of Christianity, what’s left? If a lack of knowledge keeps one from answering critical accusations, whatever the source, factual uncertainty is a distinct possibility.
2) Questioning intellect. A source for many worries comes from those who enjoy asking questions and doing their own research. While it may be a hobby that the person really enjoys, this may backfire for any of a number of reasons: we may get too busy and have less time to spend with the problems, or come up against someone who challenges them more than normal. Sometimes a mind that works like this outgrows the interest in perpetual
curiosity, but the questions still remain. Thus, this sort of person may gain both strengths and challenges from their intellectual pursuit.
3) Sidetracked by pseudo problems. This is another very common variety of this species of doubt. But unlike the first two, this one occurs when a believer is confronted by seeming problems that are not central to the truthfulness of Christianity. In fact, these issues don’t make any substantial difference no matter which view is correct! In other words, whoever is right or wrong, Christianity need not change a single iota! I have in mind questions pertaining to subjects like the age of the earth, the sign gifts, eternal security, various issues in eschatology, or differing convictions concerning separation from the world. True, these are all important and the Bible does say something about them. But the possible positions generally have nothing to say about the overall facticity of Christianity. Yet, it might be argued that these topics get the most heated attention among believers. The combatants will frequently argue that unless their position is true, Christianity suffers in some grotesque fashion!
But this is not to say that this sort of question only surfaces among believers. Unbelievers also challenge Christians with seeming problems that don’t threaten the classic truths of orthodox Christianity. Yet, as if no one noticed this, believers respond as if their spiritual lives depended on the outcome.
So why do we experience this consternation? I think the chief reason for the doubt, in addition to factors like pride and ignorance, is that believers far too seldom distinguish between absolutely crucial and non-crucial issues. It is often thought that everything Christians believe (whether theological, ethical, social, or political) is of equal importance. But since it is obvious to all that there are different expressions of orthodox Christianity (Is your church Calvinistic?), these sorts of problems are bound to arise. In short, given the differences, believing that everything in Christianity is of equal weight will lead some to doubt.
Ben had been raised in the same church all of his life, as well as attending its Christian school. After marriage, he moved across the country and began attending a different church. It was not long before he noticed some differences. In particular, his new pastor seemed to be far more open on issues of separation that Ben’s previous pastor had forbidden to true Christians. Being a layman and having relied all of his life on his pastor’s opinions, Ben wondered if a complaint that he had sometimes heard was really true after all: “The Bible totally depends on how it is interpreted. There are no objective teachings in it.” Over the months, he began to struggle concerning which of his former beliefs could be trusted and which ones could not.
4) World view commitments. Some doubts are related to struggles over issues that are only as sound as the world view in which the position is held. In other words, some rival ideas are inadequate by themselves, but can only meaningfully exist as part of a larger ideology. The Christian may reject the non-christian system but not realize that there is no problem apart from that world view. The doubt may come from attempting to answer the challenge in a vacuum.
For example, earlier we saw that Karen was initially challenged by the contention that all religious experiences were psychological crutches. But if her friend’s own world view is mistaken, and especially if some reasons could be cited against the positions that make such charges, then the point about all personal religious experience being only subjective would seem to be questionable itself. Then whose position was really wish fulfillment? It all depended on who is correct in their total outlook.
In fact, as a well-known atheist once said to me, the knife cuts both ways here--it could be the unbeliever who has a psychological crutch because they do not wish to believe. This sort of critique gets us nowhere unless we anchor it to a system.
Knowing where the enemy is coming from is half the battle. If believers know what sorts of conditions are likely to lead to factual doubt, it would make sense that they would be more able to prepare for them.
Identifying Volitional Doubt
Volitional religious doubt is chiefly concerned with one's will. It is perhaps most frequently revealed in matters such as whether an individual is willing to believe, to grow in faith, to forsake sin, or to be motivated to live the Christian life. Many times it concerns the “fire” we have to continue our ultimate commitment to the Lord.
At each of these points, the issue of decision making should be apparent. Volitional uncertainty, at its very heart, has to do with one's willingness to implement a choice regarding one's faith.
Ironically enough, the problem might even be the unwillingness to apply certain healing techniques to the problem. In this sense, volitional aspects are present in all types of uncertainty.
Years ago Jason had several factual questions about the truthfulness of Christianity. When no one answered these to his satisfaction, it began to affect him emotionally: "What if the Bible isn't true, after all?" Following a number of unsolved bouts with his emotions, he slowly concluded that his beliefs just were not as important to him as they once had been. He was no longer motivated concerning his previous religious commitment.
Unfortunately, doubt sometimes appears to follow just such a pattern. It can progress from fairly simple (but unanswered) factual questions, through emotional quandaries, to a "deadened" level where the entire issue no longer appears crucial to the individual. Believers can get here through other kinds of hurts, too, like losing a loved one or being rebuffed by someone who matters to them. But when the results affect one’s will in regards to one’s faith, it becomes a volitional issue.
This stage is probably the most serious time of all for the person who questions, since they just may not care that they are struggling and, therefore, may not wish to do anything to stop it, including talking about the subject. The reverse of emotional doubt, this species may hurt the least, but be the most dangerous.
The key to volitional matters is to gain a new angle on our life--to view it from God's perspective. These doubters need to get "fired up" about those things that are of prime importance to us (Matt. 6:21). Jesus said that we need to get excited most of all about God and His Kingdom (Matt. 6:19-33). After all, eternal life lasts longer and is of far better quality than our earthly existence. Further, directing our minds towards eternity improves the quality of life here on earth, as well. Jesus' message should excite the believer, since it affects both our present, as well as our future. But this is also another matter. (Chapter 12 includes some suggested readings.)
Understanding volitional doubt helps us not only on its own grounds, but it provides insights into the other species, too. All doubt has a willful aspect. Now we will look at some conditions that tend to irritate our resolve.
Aggravations to Volitional Doubt
As we did with factual doubt, we will state several circumstances that may contribute to and intensify volitional doubt. Again, one doesn’t cause the other, but these problems can contribute to the distressed condition.
1) Weak Faith. Frequently a doubting believer has the sense of wishing they could increase their faith, but concludes that it is too difficult to believe any further. In James’ terms, they see themselves as wavering between two positions (Js. 1:6-8). During my own struggles I well remember thinking that this was a chief issue for me: how could I help my faith to grow?
2) Immature faith. Sometimes faith suffers from a lack of development, perhaps from factors stemming from the time when a person first committed her life to Christ, or from wrong ideas afterwards. Perhaps the individual was very young at the time of conversion and simply doesn’t remember exactly what happened. Did I do the right thing? Was I pressured in making my decision? Was I totally committed to Christ?
While there could be emotional or other factors present, the chief issue here is one of the will: did the person truly commit herself to Christ? Whether immaturity was present is not of prime importance. We are discussing the surrender of the will.
At this point someone will blurt out: “But that’s precisely my problem. I’m not sure whether or not I trusted Christ.” In cases of real uncertainty as to whether a person trusted Christ, I usually encourage them to pray and express their trust in the Lord once again. They can pray the same “sinners prayer,” reciting the facts of the gospel, and tell the Lord, “If I’m already a Christian, then this is simply a prayer of further commitment. But if not, I’m trusting you right now.” This usually solves the problem of being unsure. Some may disagree with this practice, but I personally find nothing here that disagrees with Scripture.
3) Lack of growth. Doubt can result from the believer's failure to grow in the Christian life. Some even seem to shun the idea of getting serious with the Lord, as if getting too close to Him will somehow hurt, as in being sent to Africa as a missionary. Whatever the reason, not growing is a decision that can lead to uncertainty. Adding to this dilemma is that maturing in faith, in itself, is one of the chief means to stem the tide of doubt. As in human relationships, a lack of growth can lead to drifting apart. Conversely, growing commitment is itself a doubt preventative.
4) Self-sufficiency. Arrogance towards God creates its own brand of uncertainty. But it should be plain that this sort of rebellion that places self above God is not the biblical breeding ground for a meaningful relationship with the heavenly Father. Unless the situation is corrected by repentance and God’s grace, it would seem that this sort of situation, humanly speaking, will only get worse.
5) Lack of repentance. Unforgiven sin certainly contributes to a sense of separation from God, thereby encouraging doubts. The decision not to repent can be made either implicitly or explicitly, but just as this sort of situation affects the relationship between a husband and wife, it also militates against having peace.
Emily, a young woman with an outstanding Christian testimony, began experiencing some rather severe doubts after deciding that her marriage relationship was too binding. She spoke to a close Christian friend who wouldn’t agree with her evaluation. Sadly, as long as Emily remained in her rebellious state, the doubts also remained. Yet, she refused to repent.
An older Christian man, Frank, was obviously depressed and hardly wanted to discuss his questions of assurance with his pastor. During their counseling, Frank admitted his years of indulging in sin and admitted that this was very possibly the reason for his lack of certainty. But he was unwilling to change. Neither did his uncertainty diminish.
6) Difficulty of application. I have saved for last one of the most common (and inexplicable) causes why volitional doubters don’t get relief. Shockingly, there is often a reluctance to apply the biblical steps for healing, even when they are known. Since it is sometimes difficult to concentrate on the application during the doubt, some conclude that it is easier to apply the steps only sporadically, or not at all. Just like pulling weeds is not fun, sometimes it is also difficult to deal with these problems in one's life. But one of the most frequent comments I’ve ever heard is that, when biblical steps are applied, the doubt diminishes or disappears. Conversely, when these steps are not taken, the uncertainty returns.
This sounds similar to something we frequently hear people say: “When I take my medicine, I feel better. When I don’t, I fail to get relief.” Do you ever wonder what you’re missing when you hear these things?
Conclusion
We have said many times that the root cause of religious certainty is sin. Beyond that, we are finite beings who have imperfect grasps on reality. The result is that we mess things up. Sometimes we get them so twisted up that it is exceptionally difficult to unravel them.
In this chapter we tried to identify some of the characteristic marks of factual and volitional doubt, along with some of the conditions that often aggravate them considerably. These are not exhaustive lists. Hopefully these items will still show some of the inner workings of these two species of doubt, contributing later to their healing.
Emotional uncertainty is the major focus of this booklet. But before we investigate it in more detail, it should be carefully noted that the species of doubt are seldom as clearly delineated as our illustrations may indicate. We are whole human beings and factual, emotional, and volitional elements overlap. Doubt is no exception: it often reveals a combination of traits.
Medical doctors are often confronted by a similar phenomenon. They must also view multiple symptoms and treat the major one(s) causing the discomfort. So we must endeavor to do the same. The prominent, painful elements of doubt should be located and identified as closely as possible so they can be treated, whatever the species.
Chapter IV Listen to people talk about it. Emotional pain can be the very worst hurt of all. Once I heard a person say, “I would literally give my right arm if I could stop doubting. No, I’m really serious. I would give it up without even thinking about it!” Unquestionably, emotional uncertainty can be painful. We have called it the most common and distressing of the three species of doubt. This combination means that it affects many believers who want real relief. Beginning in this chapter we will turn most of our attention to this variety of questioning.
Identifying Emotional Doubt
Emotional religious uncertainty is the most common variety. It is also the most painful. Its chief cause is one's moods and passions, which explains its more subjective nature. But it very frequently masquerades as factual doubt by attempting to address the same issues. Following our major emphasis in this book, we need to concentrate further on the nature of this frequent state of mind.
This species can be identified when the individual is actually judging by how she feels about the subject, rather than the particulars of the subject itself. The most important item is not the bothersome issue, whatever it is, but how the person is responding to it. Distraught psychological states are sometimes evident.
The single most revealing ingredient in identifying emotional struggles is the "What if . . . ?" element. Sometimes this question is asked directly. On other occasions, it is implied. Rather than accepting the data in a straightforward manner, this response is made in spite of the available facts.
Allison frequently proclaimed her uncertainty about many aspects of her Christian faith. But those who listened carefully knew that she did not question the actual gospel facts of the deity, atoning death, and resurrection of Jesus Christ. Rather, when asked why she always seemed to be in so much unrest regarding her beliefs, Allison responded, "Yes, the gospel facts are strong, but what if Christianity just isn’t true? What if, in the end, believers are simply mistaken?"
It is in her response to the gospel that the true nature of Allison's doubt is identified. She did not object to the facts themselves, as some had originally thought. She was bothered by the unlikely scenario that her faith could just somehow be wrong, in spite of all the evidence.
Strangely enough, it appeared that no amount of facts (even those that Allison fully accepted) could cause her to stop wondering if it was still just possible that Christianity might still be false. Here the emotional content of her doubt was evident.
Emotional doubt frequently poses as its factual sister. It has some of the same concerns and raises some of the same questions. Yet, the issues are determined and the evidence is judged by how one feels about them. Conclusions come from one's moods or feelings.
The emotional doubter is often very intelligent and appears to be raising serious objections to the truthfulness of Christianity. But, in reality, the uncertainty is not primarily factual and the questions are far more subjective.
So what distinguishes emotional from factual doubt? In the former species of uncertainty, the major factor is not the actual issues that are raised, but what is being said and thought about them. In typical cases, the individual's attention is not centered on the specific facts themselves, but on certain unlikely possibilities surrounding them.
Melissa was in constant turmoil as to whether she was really a Christian. She clearly remembered surrendering her life to Christ in faith, trusting Him to forgive her sins. Yet, she still repeatedly wondered if she had really said the right words and really meant them.
Bill was a believer who was regularly nagged by a fear of Hell and judgment. He sometimes pictured standing before Jesus’ throne and being told to depart to the fires of Hell. This usually happened as he was trying to sleep at night. In order to deal with the pain, he started questioning whether there was, in fact, any such place as Hell.
It is important to notice the main cause of Melissa's and Bill's worries. They both accepted the facts of Christianity. They both knew that there was a time when they tried, with all their heart, to trust Christ. However, their secret fear was that, for some unaccountable reason, they had unconsciously overlooked something crucial. In both cases, their doubt actually focused on the unlikely possibility that they had responded incorrectly to the Lord.
These are very typical responses for emotional doubters. This phenomenon is not so much affected by the results of careful study, but by the improbability that something has fallen between the cracks.
As a result, no amount of factual evidence brings final peace. When his friend gave him reasons to believe in Hell, Bill's fears came back. In fact, they sometimes grew worse.
Often the emotional doubter comes to the conclusion that the search has finally ended and that all is well, only to realize a few days later that something is still amiss. This is a vicious cycle that actually wages war against the peace that periodically comes. Oddly enough, that peace is often shattered by the thought, “Why am I feeling so well today? I’ve still not solved problem X.” Not surprisingly, the peace doesn’t stay around for long!
We have said that, in a very intense sense, much of emotional doubt is actually of the "What if . . . ?" variety. It is perhaps even chiefly characterized not by what all the facts point to, but rather what minimal possibilities may yet be true.
Melissa and Bill suffered from just such questioning. It was almost as if they asked themselves: what’s the worst possible thing that could happen to me? And Jason in the last chapter also went through this stage after he thought his questions were not being answered.
Human beings are able to conjure up all kinds of fears. The questions, "What if Christianity is not true after all?" or, "What if I am not a Christian, in spite of everything I have done?" are really no different than the “What ifs” of our society at large. “What if I get AIDS?” or “What if I flunk next week’s big exam?” take the same form. Only the subject matter differs.
Who hasn't experienced these and similar worries? Why should such fears--both religious and secular--surprise us? Doesn't it make sense that we just want to be doubly sure of our most treasured values? But the problem is that this normal desire may be pushed too far, causing our emotional struggles.
At any rate, it is not difficult to get emotionally distraught by the ceaseless questioning of our most cherished beliefs. This is especially so if the focus is on bare possibilities that cannot be touched by the evidence. This is one frequently forgotten aspect of these sorts of concerns: they are almost immune to the facts. A person can always counter, “Yes, I know, but just WHAT IF. . . ?”
One thing is for sure. The pain of emotional doubt is generally worse than that of its two sister species. It sometimes cries out for immediate help.
Emotional uncertainty can be a part of larger issues, too. Irritations lie at the root of these problems, often in diverse and difficult areas that span a large range: psychological or medical problems, child abuse, or the death of a loved one.
Aggravations to Emotional Doubt
As we did in the last chapter with factual and volitional questioning, we need to explore several conditions that, while they don’t exactly cause emotional doubts, do tend to escalate them. Several situations can reinforce an outlook that already has a tendency towards an anxious, worried state. Again, there may be some overlap between these categories, but each represents a unique angle. Our purpose is to provide you with information that will encourage a better grasp of this painful topic, hopefully leading to significant growth and healing.
1) Psychological states. The most common irritant of emotional doubts (and perhaps even all types of uncertainty) is probably psychological states like anxiety or depression. It doesn’t take long for agitated moods and feelings to move over to issues regarding our faith. Our concern most frequently centers on those items that are the most meaningful to us. I have spoken to many individuals who assumed that their problem had to do with evidence for faith, only to discover that their brand of questioning had to be dealt with in a different manner. The true focus had to be their attitude towards the subject, rather than the topic itself.
2) Judging by feelings. Another very common problem, especially with Christians who lack assurance of salvation, comes from reacting to situations based on one's feelings. "I don't feel the same way that I used to," or "Sometimes I don't think I’m saved," are regular fare for the counselor. The feeling that Christianity might not be true after all may plague all believers at some time. One is reminded of
C. S. Lewis’ fictional character Uncle Screwtape, who challenged the young demon Wormwood on how to tempt Christians: “But there is a sort of attack on the emotions which can still be tried. It turns on making him feel . . . that all his religion has been a fantasy” (The Screwtape Letters, Macmillan, 1961).
A pastor of a prominent southern church, George called a close friend who was also a pastor and explained that his Christian walk was not as vibrant as when he first became a Christian. Although trained well in a major seminary, he had fallen into some of the same pitfalls that he had helped others through many times over the years of his ministry. After a few discussions, he realized that his questions were caused by his emotions, and not by his failing faith, as he had thought. Once able to identify the area on which he most needed to work, he began to experience relief.
3) Medical states. A number of medical factors can also contribute heavily to religious doubt, including internal conditions like manic depression or diabetes, as well as externally prompted conditions caused by the consumption of alcohol or other types of drugs. To be sure, it is frequently not easy to decide which factors are most to blame. Still, while the origin is medical, doubts that grow in this manner show up in chiefly emotional patterns.
Todd was a young graduate student who was constantly in need of counseling and tended to dominate one of his faculty member’s offices. Almost on a whim, the professor noticed a certain pattern of thinking and referred him to the university clinic. Todd was diagnosed as being manic depressive and was given a prescription for appropriate medicine. After he knew the nature of his problem, he also took additional steps, making tremendous strides regarding his doubt. The process took a few months, but he learned that the input of the medical community was imperative on certain issues related to the treatment of doubts.
4) Childhood problems. I am far from buying into Freudian principles, but it is still the case that experiences from our younger years can have a profound affect on our doubt. For example, child abuse in various forms can make it very difficult for one to accept God's love, or to trust Him.
Jill and Megan were two intelligent young women who had been abused as children, one sexually and the other physically. Megan still had a scar on her face that witnessed to this fact. Both were willing and eager to discuss their problems, but they had many sessions of discussion before beginning to get control of the situation. Both women struggled with how God could ever love them when they thought that their parents never had. Their counselors found it very difficult to convince them otherwise. Jill, a student, found great relief through the love of a man she eventually married, along with that of other family members and close friends. Megan experienced substantial healing by practicing some principles that her counselor taught her.
5) More recent wounds. Painful situations throughout life can also influence religious doubt. The death of a loved one, breaking up with a lover, or the betrayal by a special friend are instances of wounds that could sway a person to wonder if he can fully trust God. In this sense, the situations and results are similar to those related to childhood trauma.
6) Need for attention. In some cases, the expression of doubt is due to the need for friendship and love, often from one who feels a lack in their own life. This is one of the conditions that is commonly expressed by a person who wishes to dominate the counselor's time and grows to depend on the interaction. The person in need is frequently the opposite gender of the counselor, so discernment is needed here. The doubt could certainly be real, but the need for companionship, attention, and love is perhaps a greater need. If so, the problem might appear never to get solved.
7) Lack of sleep and adequate diet. A regularly overlooked aggravation of a doubting condition can sometimes be remedied as simply as getting a normal amount of sleep and healthy food. A biblical example of this is Elijah, who, when he experienced depression, laid down to sleep. After Elijah had rested, an angel recommended food (I Kings 19:4-6).
Travis came to see me, experiencing some rather troubling questions. He was a leader in the Christian community. After a little discussion we pinpointed the type of doubt as emotional and then pushed a little further for the variety. Among other things, it became obvious that he was suffering from a lack of sleep. In fact, soon after we spoke, he went to bed one day and woke up two days later! He decided to make an effort to get more sleep on a regular basis. Along with practicing some other principles, he began doing much better.
Soon afterwards Travis left the area for a new ministry but kept contact with me over many years. Every time we talked, I asked how his doubts were coming and he reported that everything was "back to normal." This just illustrates how cures for doubt are not always the typical ones!
8) Peer pressure. I have long thought that one difficult pressure that is exerted on believers is to be more moderate in their views. This assault is not a frontal attack, but is one that continues to build up to quite a level in its call to trade in old "wives tales" in favor of "modern" approaches. To be more like “normal” people is a desire that is difficult not to heed. Let’s be honest. Doesn’t it hurt to think that others may think we are stupid? If we believe that only a few intelligent people hold our position, this can produce devastating results, especially over time. Often the change occurs in the form of a slightly modified position on the issue in question. Our emotions are particularly vulnerable to this. This pressure produces no new facts, just the same old temptation to change.
9) Imagination versus reality. Reading fictional writings can affect us more than we might ever think. Even more influential are graphic movie and television impersonations that bring us face to face with people and ideas. Here we meet a subtle temptation to identify with the problems of the characters and view issues of good and evil through their eyes, instead of through our own world view.
Years ago I personally recall watching a popular science fiction movie where I was so caught up with the plot that I found myself despairing because of the evil in the world. I am embarrassed to say that for about half an hour my own perception was colored until I realized the obvious: I was witnessing someone else's unreal conception of the issues! But if such subtleties are allowed to go unchecked, one could experience emotional doubts simply by identifying with others.
10) Christian hypocrisy. Doubt sometimes skyrockets after an observation of the beliefs and actions of fellow Christians. Unjust wars, tortures, persecutions, and other crimes have all unquestionably been carried out in the name of Jesus Christ. And this is not to mention secret sins that periodically have been made public and splashed across our headlines. While these are horrors that certainly need to be corrected, they do not touch the truthfulness of the Christian world view at all. Christianity is not affected by what others have done in its name. These are two differing trails that do not intersect. But we perhaps need to be frequently confronted with our failures, as a reminder of both the sin from which God has rescued us, as well as providing impetus for further action against it. The latter includes insuring that they will not happen again.
What is the affect on the lay person when their pastor or another spiritual leader falls? Unfortunately, among the sorts of fallout from these and other sinful actions is the uncertainty of Christians who think that, if Christianity is true, then believers should be more faithful. While there is no direction connection between truth and Christians who sin, it is still sad that these actions, have been hurtful to fellow believers.
11) Forgiven sin. The fear that one's sins have never really been forgiven has always been a prominent reason for many believers to doubt. But the idea that one has committed the unpardonable sin so that one cannot be forgiven strikes even more fear in some believer’s hearts. Could anything seem worse to the sensitive Christian?
Fred shocked his adult Sunday School class one day by expressing a horrifying fear. He believed that the very fact that he had asked questions about God from time to time, sometimes a bit passionately, might mean that he had finally committed the unpardonable sin.
The teacher pointed out the implied but highly emotional “What if . . . .” in Fred’s announcement, and reminded the class that we could raise this question about any scary thing. Then wisely, the leader remarked that this popular conception about doubt was mistaken. Many well-known Bible characters had challenged God and are today known as heros of the faith. Doubt needed to be dealt with, and could lead to negative results, so Fred should not take it lightly. But this was not the same as having committed the unpardonable sin.
12) Anxiety about the future. It is not enough for Christians to be worried about the present. Anxiety concerning the unknown future has probably been a cause for fear in most believers at some time or another. For some, it might be the uncertainty that their faith can really "hold out" until the end, perhaps in the context of persecution. But God never asks us to hold out by the sheer force of our wills. A study of Scripture is certainly needed, but this alone will probably not solve the problem, once the emotional element is involved. The latter obstacle needs to be addressed.
13) Faulty view of God. To have a wrong concept of God can be a germ that flowers into a case of full-blown emotional doubt. While no believer has a perfect view of God, some errors are more harmful than others. For instance, to believe that God does not answer prayers, especially during times of stress, or that He is morally responsible for pain can lead to a personal crisis. To say that bad theology can have this kind of influence on our walk with God will surprise some believers, but it is a subject that deserves our constant inspection and correction.
14) Judgment and Hell. Even in believers one frequently encounters the fear that, after all, perhaps it is still the case that one could have done everything that the Bible requires for salvation (as far as one knows) but still be sent to Hell. Needless to say, this makes the prospect of Judgment a rather “iffy” situation!
Over the years, I have asked dozens of adult groups this question: “How many of you have, after salvation, ever considered the possibility of being sent to Hell?” If these informal surveys can be trusted, this fear is very widely experienced by many Christians at some time. Here we find another misbelief raising its head: Jesus Christ may send true believers to Hell. We need to forcefully confront and contradict the thought when it enters our minds. There are probably more potential aggravations to emotional doubt than to any other species. This should not be surprising, since it is so common and comes in so many forms. The “What if . . .
” format allows for so much variation! Yet, there is a crucial need to deal with this uncertainty, too.
Conclusion
Here we have a good news-bad news scenario. The negative tidings involve the very nature of emotional doubt--how many believers are affected by it and how painful it can be when it enters our lives.
The good news is that gaining relief from the pain of emotional doubt is often easier than we might think. The majority of cases can be substantially relieved with less effort than it takes to combat other sorts of problems. But it may have to be treated regularly and systematically. There are a number of specific strategies for healing that can be employed, even if you, like me, are neither a medical doctor, psychologist, or professional counselor. We will spend the rest of this volume working on various aspects of this subject.
Chapter
V Years ago I spoke at Stanford University on the subject of religious doubt. I addressed most of my comments that evening to the topic of emotional questions about faith. During the discussion afterwards, a student offered an especially penetrating protest that I have repeated in many of my lectures since.
As I recall, he said: “Of course these techniques you are suggesting will work--they are based on sound psychological principles. But this amounts to nothing but mind-bending. We may change our perspective on the subject, yet that’s all that changes.” He was objecting that, while we may alter our thinking in order to avoid the accompanying pain in our lives, it was all simply a cerebral exercise. True, we may thereby eliminate the mental anguish, but what additional benefit was there in the “real world”? I had to admit that it was an impressive complaint, indeed.
I responded, “Your charge is totally correct--if Christianity is not true. If the Christian faith is not true to reality, then, yes, all we can hope for is the quieting of the emotional pain in our lives. Let’s just note in passing that this would still be a very positive affect in itself. Yet, as helpful as that might be, you have put it rather succinctly--we would only be mind bending.”
But, I continued, “The entire issue rests on whether Christianity is true--out in the `real world.’ If it is correct, it now becomes a more direct issue of whether we will apply that truth to our thinking.
“In other words, if reality is shaped along the lines of the Christian faith, we have a twofold truth here. We have the truth of the message itself. But we are then left with the challenge of whether we will employ it in our lives. Will we personally fill the prescription and apply the remedy? And here’s the crunch: if we fail to apply it, we are not living in accord with the real world! The tables have completely turned on us!”
This is nothing short of an astounding realization for us. If Christianity is not true, all we can hope for by applying our approach is to still the emotional pain. This would still be a noteworthy goal in itself, especially since this is what caused the person to seek help in the first place. After all, when we go to a physician, we want healing, not the answer to all of our philosophical questions!
On the other hand, if Christianity is true, we have two trophies for the price of one. Not only do we have this present reality of salve for our emotional pains, but we also have the proper background that guarantees a more lasting, eternal balm. Then both the truth and the application could be ours for the taking. We have our cake and we can eat it, too! What more could we possibly ask for?
Still, we have to choose both to believe the truth and to apply the emotional ointment. If I decide to forego either one, I receive much less benefit than I otherwise could. What a surprising benefit--both facts and healing are mine for the asking! Has there ever been a better offer? Medicine for my deepest emotional hurts in the present and eternal reality for the future are at my fingertips! Even winning the lottery doesn’t compare!
Years ago, I had begun to discover this wonderful truth in my own life, during my own times of doubt. But it didn’t come without years of intense struggle. And when it did come, it was in a disguised form. I was surprised--and a little angry, I admit--that knowing the facts alone didn’t totally heal the hurt. I had spent years on this factual aspect. Sometimes it didn’t even take very much of the pain away. How dare it not work? How could it not be the answer I was seeking? Back I would go to my studies. But at least the facts usually kept the infection from spreading!
The point here is that, unless a solid basis exists, any effort to solve doubts might be viewed as a mind game. Thankfully, it may still be the aspirin we need to take for the pain of the moment, but as the student had forcefully pointed out, we want something that is true in the “real world,” too. If Christianity is true, then strategies that are based on this foundation are well-grounded. We do want more than temporary relief.
So that We might Know
So is Christianity true? Do we have the basis that we need in order to build the best possible emotional base throughout the remainder of this book?
This is not an apologetics textbook. So we will not provide here any of these arguments. Evangelicalism is privileged, however, to have literally dozens of such volumes at its fingertips. At least an introductory treatment of many of these items will be provided by the sources listed in Chapter 12, "For More Study." Topic divisions along with a brief annotation of each volume may provide some tips concerning where one might look for specific answers.
Theism
In this chapter, we will have to be content with the briefest of overviews of some of the avenues at our disposal. Christianity does have a solid, factual foundation that exists at two levels. It can be shown, first of all, that theism is true. This means that a personal God exists who is the Creator of the universe, but who remains separate from the creation. This Being has a relation to the limited, changing persons who live in the world. At this first level, we cannot differentiate between the religions, but we can learn several crucial truths. Naturalism, which teaches that there is no supernatural realm whatsoever, is the “odd man out” if theism is true. Interestingly, Scripture makes some of these same claims.
That such a God exists is evident from the existence of the world (Heb. 3:4). Anything that is finite, beginning to exist at a point in time, needs a cause. Contemporary astrophysics clearly teaches that the universe came into being about 15 billion or so years ago. Regardless of how old the universe actually is, if it began to exist at a certain time, then it is finite. As such, it needs a cause for its existence.
The presence of life in the universe also needs an adequate explanation (Acts 17:28). Even a lowly amoeba depends for its existence on the presence of DNA, the building block of life. Yet, the DNA of the amoeba, which makes the organism what it is, contains more information than exists in many scholarly volumes of books! Since DNA is absolutely required in order for life as we know it to exist, the DNA could not have evolved after the first of earth’s organisms. We’re not talking here about a spark of light or bolt of lightning somehow mysteriously causing the first one-celled creature in a
primeval sea, with the DNA coming along later. We must explain the DNA as a fact that guides the beginning of life. This needs to be adequately explained. But how can this incredible complexity, containing more information than what is found in several volumes, originate by chance? How could this burst of information co-exist with the initial, one-celled life? Does this appear, at face value, to be the work of a mindless universe, or one that is heading in a specific direction (cf. Ps. 19:1-4; Rom. 1:19-20)?
There are many other building blocks of life, too. A single enzyme requires the line-up of a number of amino acids. These amino acids must come in a specific order, without even a single exception. To use the Arabic alphabet as an example, an enzyme requiring 15 amino acids would have to have a line up in A-B-C . . . M-N-O order. If even a single amino acid was out of line or in another order, the enzyme would not result! And yet, there are some who would have us believe that the existence of every single enzyme is due to random ordering that just happened to be right, rather than what it more clearly points toward--the work of a Creator who has a specific plan for creation.
Morality is not just a list of dos and don’ts that someone invented to keep order in our society, or just because things seem to work better that way. There is an intrinsic right and wrong in the universe that is far different from man-made laws such as driving through the green light and stopping for the red one (Rom. 2:14-15). The major examples of such moral prescriptions hold not only cross-culturally, but even as grounds for judgment between nations and cultures. The Hitlers of society can be held to an ethical standard of truth. To hold that there are good reasons to reject these objective ethical grounds even appears to be contradictory. The presence of morality is an indicator not only that God has created more than just the physical components of the universe, but also more personal truths, such as our relationships to each other.
The evidence for life after death is especially strong. For example, near-death experiences that are independently verifiable are powerful indicators that some component of our personality survives the death of the physical body. Like morality, this would be another sign that God is interested in us personally. And like the other pointers here, it is a major roadblock for naturalism.
Indications like the finite universe, the prerequisites for life, signs of objective morality, and verified accounts of consciousness after death all argue that persons are not accidents in an impersonal universe. The truthfulness of theism is a far better explanation for all these, as well as other, facts.
Christianity
The second level of response is that Christianity is the specific form of theism that best accounts for additional data available to us. This can be seen from several more lines of evidence, each of which is both more specific and more personal than the general indicators for theism that we just mentioned. As with theism, Scripture also uses arguments like these in order to show the truth of Christianity.
Fulfilled prophecy argues that God is intricately involved in the march of human history. God even proposes prophecy as a test that He is Lord (Isa. 41:21-24; 45:20-22). Three areas that need to be investigated are those of distinctive city and nation predictions, specifications concerning Israel, and details pertaining to the coming of God’s chosen Messiah. I think the best overall case is one that is constructed of a few quality predictions in each category, rather than using larger numbers of less-verifiable instances. The choices would be those that were plainly given beforehand and clearly pertained only to the events in question, in order to rule out vagueness and manipulation. In such instances, the more specific these prophetic details are, the stronger the predictive value that results.
Jesus’ miracles are seldom used today in Christian apologetics, but are still a worthwhile evidence in an overall case for Christian theism. Jesus claimed several times that His miracles indicated that His message was true (for examples, Mk. 2:10-12; Lk. 7:20-22). His followers agreed (Jn. 20:30-31; Acts 2:22). These events are exceptionally well-attested, being found in every level of strata in the four Gospels, and are even admitted by Jesus’ enemies. Several of them are either attended by intriguing historical details that can be otherwise verified, or offer other marks of authenticity. Certain examples from recent medical literature reveal some fascinating, evidenced parallels that may argue that God is similarly active today. For reasons like these, contemporary critics treat very seriously these aspects of the Gospels narratives.
Without question, the chief verification of Christian theism comes from the resurrection of Jesus. This extraordinary event can be shown to be historical even when only a bare minimum of historical facts is used, each of which is both admitted by unbelieving critical scholars today, as well as being strongly attested by the known data. Further, alternative attempts to dismiss the resurrection on natural grounds have failed to account for the same data, as even these same critics generally admit. In the New Testament, both Jesus (Matt. 12:39-40; 16:4) and His apostles (Acts 2:22-24; 17:31) pointed to the resurrection as the chief sign that He was God’s messenger.
That the Bible is a trustworthy document can be shown through a variety of avenues: manuscript number, copying accuracy, archeology, geography, extrabiblical confirmation, ancient legal and other customs, as well as studies concerning the dates and authorship of the writers of the various books. The inspiration of Scripture is also a crucial truth. Fulfilled prophecy |