47 Sermon Illustrations on Belief

First in sermon series on book of Romans.

1. Does God exist?

2. Bible assumes God's existence, does not try to prove it.

3. God makes himself known.

4. God is clearly known in creation.

5. Is it obvious?

6. Implications.

7. Emphasis in passage on wrath/judgment.

8. Belief as a decision of the will.

Atheism requires faith. C. S. Lewis said:

My argument against God was that the universe seemed so cruel and unjust. But how had I got this idea of just and unjust? A man does not call a line crooked unless he has some idea of a straight line. I found I was forced to assume that one part of reality - namely my idea of justice - was full of sense.

Atheism turns out to be too simple. If the whole universe has no meaning, we would never find out that it has no meaning. Just as, if there were no light in the universe and therefore no creatures with eyes, we would never know it was dark. The whole concept of "Dark" would be meaningless.

Secular people are searching for meaning in life. Paranormal experiences are popular, "Close Encounters of the Third Kind" summaries the attitude. Believers are shunned by the establishment, but they persevere. Little children are especially open to it. In the end even the scientists bow down and worship.

"This claim to a secular experience of transcendence constitutes a powerful challenge to the quality of our Christian public worship."

Christian worship is often weak. We need to listen to Jesus' criticism of religion. The OT prophets were also strong on it.

Testimony of Ron Gordon:

Ron was born in New Jersey to a nominally Catholic family. He was always heavy-set, so everyone called him “Tiny.” His parents divorced and he was sent to live with friends in Ohio.

It didn't take him long to fall into the wrong crowd. He began using drugs heavily. Once he took a Seconal tablet, cooked the contents, injected it into his arm and experienced a black tunnel. Another time, a drugged-out buddy shot a girlfriend to death.

Marriage weaned him off drugs, but not alcohol. He saw booze as an easy way to escape from reality. His and his wife attempted to have a child, but couldn't. Their doctor said if fertility drugs didn't work, only God could help them. Soon after this, his wife Susan took him to church. Soon after, she got pregnant. Ron thought he was in charge of his life, and it was going great -- then he got permanently laid off. No income.

Susan attended a Bible study at West Lafayette Baptist church and accepted Jesus as her Savior. Ron was glad she was happier, but it wasn't for him. One day he came across a book called, “JESUS: God, Ghost, or Guru?” For some reason, he bought it. The book took away all his reasons for not believing. On a Sunday afternoon soon after that, Ron sat with Pastor David Holwick in a friend's living room. David asked Ron if he was finally ready to commit his life to Jesus Christ. Ron said, “Yes,” and prayed right there to receive him as his Savior.

Thielicke's portrayal of "Doubting Thomas." In a certain sense he was faithful, but there is a crippling hopelessness about him. He also absented himself completely from the gatherings of the disciples. (It is interesting that the disciples put up with him and did not disfellowship him.) Jesus is not angry with Thomas about his questioning. Instead, Jesus lets him know he understands. That is the last thing we can hold to when doubt comes over us: Jesus knows about us, but he does not doubt us in return. Jesus' showing himself to Thomas - the icebreaker - was a touching concession to an undeserving skeptic.

According to the Supreme Court, all religious beliefs are either preferences or convictions. Only convictions are protected under the First Amendment.

1. A belief is a preference when, under certain circumstances, that belief can be changed.

a. Peer pressure.

b. Family pressure.

c. Litigation pressure.

d. Jail pressure.

e. Death pressure.

2. A conviction is a belief which will not change under any circumstance.

a. Self-determined.

b. Nonnegotiable.

c. Victorious.

d. Consistent with a person's lifestyle.

"In 1963...65 percent of Americans said they believed in the absolute

truth of all words in the Bible. Within 15 years, by 1978, the

proportion of the population holding this belief had declined to 38

percent. The current figure of 32 percent represents a new low in

literal belief in the Bible" (PRRC Emerging Trends (January 1992):1). The same thing has happened in England. The proportion of people who

believe in a personal God has declined from 36 percent in 1981 to 31

percent today. Those who believe that Jesus Christ was the Son of God

has fallen from 52 percent in 1981 to 48 percent today. (International Christian Digest (July/August 1992)). The Body, Charles

W. Colson, 1992, Word Publishing, Page 336

William Pitt, who is

known as William Pitt the younger, is noted as the prime

minister in England in the 19th Century. William Pitt had as one of

his

closest friends William Wilberforce, who spent most of his life in

government

service. . . championing the cause of doing away with slavery

throughout the

British Empire. It is from that man that Wilberforce University is

named in

Ohio. This desire of William Wilberforce to free all slaves was the

direct

result of his "conversion" on the continent of Europe. And this young

man had

such vigor. . . and such a depth of faith. There was a great preacher

named

Richard Cecil in London; and the desire of Wilberforce's heart was to

have his

dear friend, the prime minister of England, get to hear this man.

Every time

he asked William Pitt to join him in worship, there were duties of

state. . .

there were schedules. . . there were agendas to keep. . . .he just

never could

make it. We've all got friends like that. But one day to the surprise

of

Wilberforce, William Pitt said, "I'm ready to go to church with you."

So they

went to hear Richard Cecil. . . and Wilberforce prayed that Richard

Cecil

would be at his best. And his heart was thrilled. . . he had never

heard

Richard Cecil as good as he held aloft Jesus Christ that day. "He was

so

brilliant," he thought, "it was so moving; there was such a depth of

sincerity. And I prayed that the heart of William Pitt would be

opened, and I

thanked God for the wonderful opportunity and for this terrific

message." As

these two men left the worship service, William Pitt turned to his

dear

friend, Wilberforce, and said, "You know, I didn't get anything out of

that at

all. I didn't understand a thing he said!" Now, this is a brilliant

prime

minister of England. But they were talking about spiritual things. .

. and

there was blindness . . . and there was hardness of heart. . . and

insensitivity of the heart . . . in this great intellect, William

Pitt.

Arrogance or Belief

The Russian Cosmonaut, Titov arrogantly boasted, I've been to outer space and I did not see God." WA Criswell says, If he would have taken one step out of that spaceship he would have seen him!

“I am a debtor both to Greeks and to barbarians, both to wise and to unwise. So, as much as is in me, [I am] ready to preach the gospel to you who are in Rome also. For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek.” (Romans 1:14-16 NKJV)

He is not ashamed of the Gospel

• debtor — 1 Cor 9:16-17 — the debt he owed to all nations was the obligation laid on him to preach the Gospel to them. (Alford)

• Greeks…Barbarians — i.e., to all the world (Wordsworth), philosophers and common people (Macknight); “Barbarian; given from mode of speaking” (Strabo); One who speaks in a foreign or unknown tonguo (1 Cor 14:1l); “Barbarus hic ego sum; quia non intelligor all ulli.” (Ovid)

• so — on the principle that all alike have a claim upon me. (Vaughan)

• as…is — I will do my part.

• ready — Gk., a readiness is in me.

• Rome — the capital and theater of the whole world. (Bengel)

• ashamed — Ps 40:9-10, 31:17, 119:46, Mark 8:35, 2 Tim 1:8 — perhaps in reference to greatness and glory of Rome

• gospel…Christ — though its origin be so mean, and its claims so vast.

• power…God — Ps 110:2, 1 Cor 1:18, 23-24, 2:4-5, 2 Cor 10:4-5, Jer 23:29 — Gk., a power of God; a manifestation or proof of His power.

• salvation — deliverance from sin and its consequences.

• every one — no respect to class, nation, character.

• believeth — Mark 16:16 — salvation by faith. Belief of heart unto righteousness.

• Jew first — salvation of the dews, and offered first to them. — Rom 15:8, Luke 2:30-32, 24:47, Acts 3:26

• Greek — Rom 3:28-30 — who shall not be lost bee. the Jew refuses to be saved.

The Grecian

Four characteristics marked Grecian life and religion:

I. Restlessness.

II. Worldliness. The Greeks look upon this world in its fallen state, and pronounce it all “very good.” The results were threefold:

1. Disappointment;

2. Degradation;

3. Disbelief in immortality.

III. The worship of the beautiful.

IV. The worship of humanity.

The Roman — F. W. Robertson, M.A.

I. The public life at Rome:

1. The spirit of its religion — begun from the idea of duty;

2. The result of all this — government, as its highest earthly expression.

II. Private life: we find

1. Manly courage;

2. Female honor and chastity.

III. The decline of Roman life

1. Corruption of the moral character;

2. Scepticism and superstition;

3. Religion degenerating into allegiance to the State;

4. Its decline into expediency.

Paul and the Gospel — R. V. Price, M.A.

Our text speaks words

I. Of power — “The power God unto salvation”

II. Of love — “I am not ashamed of the Gospel of Christ”

III. Of encouragement “To every one that believeth”

IV. Of universal hope — “To the Jew first, and also to the Greek

The Gospel, the power o f God unto salvation — Dr R. Newton

I. The nature of this avowal. “Not ashamed.”

1. Of what is this spoken? Of the Gospel’s —

(1) Doctrines,

(2 Precepts,

(3) Threatenings,

(4) Promises,

(5) Privileges;

2. By whom?

3. To whom?

4. What was implied in it?

II. The ground of this avowal:

1. The Divine energy of the Gospel;

2. The powerful combination against which it has to contend;

3. Its saving efficacy;

4. Its impartiality.

Learn

(1) The evil of religious cowardice;

(2) The necessity of consistency in religion;

(3) Your obligation to make it known;

(4) Your duty to expect your efforts to meet with success.

The Gospel, a touchstone of character — R. Cecil, M.A.

I. What there is in the Gospel of Christ to make carnal men ashamed of it:

1. It proceeds upon principles so contrary to the natural man, and so brings down human reasoning and the pride of intellect, that men are shocked at its positions and requirements;

2. It exposes a man’s grand idol;

3. It demands absolute submission;

4. The world attributes regard to the Gospel either to a weakness of the head or heart;

5. The Gospel levels men.

II. Why Paul was not ashamed of the Gospel. Because he knew it was

1. The power of God;

2. The power of God to the greatest end, salvation.

The power of God. — The Thracians had a very significant emblem of the almighty power of God. It was a sun with three beams — one shining upon a sea of ice and dissolving it; another upon a rock and melting it; and a third upon a dead man and putting life into him. What a striking illustration of the power of God in the Gospel ! It melts the hardest heart, and raises to a life of righteousness those who were “dead in trespasses and sins.”

The power of the Gospel — A little girl one Sabbath morning was much affected under the sermon, and on her return home, earnestly entreated her mother would accompany her to chapel in the evening to hear how delightfully the minister talked about Jesus Christ. The child was so intent on this object that she made the request with tears, and the mother, at last, consented to accompany her importunate girl to the chapel. The preacher chose for his text Romans 1:16. The woman was seriously and effectually impressed by the Word of God, was led earnestly to seek salvation and obtained mercy by faith in Christ Jesus. The wife now naturally became anxious for the salvation of her husband, and persuaded him also to attend the chapel. He also submitted to the influence of the truth, and both the parents became grateful to God for the child whose importunity led them to hear the Gospel of salvation. — Cheever

“In the whole world there is no other distinction recognized by the Gospel, but those whom we love, and those whom we ought to love.” — Bishop Heber.

In speaking of Pantheism, Bishop Thomson says: “If God is matter, and matter is God, then surely we may add with Pascal, ‘It is no matter whether there be any God at all.’”

“The obstinate have nothing to do with God; the title of all converts is, A willing people” — Bishop Hall.

“The great hindrance to compliance with the Gospel invitation is perhaps not so much a desire of things unlawful, as an unlawful desire of things that, in their proper place, may be good for us to possess.”

Philosophers have a way of discussing truth in abstraction. Such discussions are helpful and do have their place, but they are often out of the average person’s reach. The impression often given is that knowing truth is a complicated matter. In other discussions, truth seems equally unknowable.

The Bible is a book that thankfully does not argue its case for truth purely at the philosophical level. Yet it offers answers to the very questions that human beings cannot escape: WHO AM I? WHERE DID I COME FROM? WHY AM I HERE? WHERE AM I GOING? The Bible compels our attention because it addresses issues of real life in the structure of a story and a historical setting. It begins its exposition by assuming the existence of God in its opening words. If we, therefore, turn to the Bible for addressing issues of truth, we will find ourselves facing the God of Scripture!

In such a quest, it is appropriate to examine the words the Bible uses to describe the idea of truth. Notably, the Hebrew words for truth, faith, and faithfulness all spring from the same root. This particular association of words immediately suggests important connections that we cannot afford to ignore. Truth is not just the characteristic of a statement or proclamation; it is the character of the very being of God. “Your love, O LORD, reaches to the heavens, your faithfulness to the skies” proclaims the psalmist in 36:5. God is TRUE because He is faithful to his Word and the character He has revealed. And rightly, we relate to Him by being faithful to his call to draw near.

This language study quickly demonstrates the tremendous moral and practical implications for words that are to be understood beyond conceptual and cerebral terms. The Hebrew shows no dichotomy between belief and behavior; the believability of God’s objective truth revealed by Him and through his Word is matched by his moral behavior, which is equally trustworthy. At the same time, we can see that the New Testament writers are straining to express something of truth that is not simply conceptual, but reflects the total character of God and those who believe in Him. Hence, Paul’s use of the Greek word “pistis” goes well beyond simple belief, but also describes A RESPONSE on the basis of belief.

Scripture brings to light a quality of truth that is all too often lost in abstract discussions or in popular gnostic descriptions. Truth at the conceptual and content level must not be separated from truth at the practical level; the objective and verifiable must always be set alongside the existential and experiential. In other words, the answers we seek to questions of truth must satisfy our hearts even as they stimulate our minds.

The truth of God’s being and character is far more than a set of creedal principles. This truth can transform our lives in terms of a loving and free relationship. From this God and his Word, we can receive true answers to the questions that are inherently raised within us. WHO AM I? WHERE DID I COME FROM? WHY AM I HERE? WHERE AM I GOING? The answers God provides us are simple enough for a little child to understand and yet so profound that the deepest quest of the most sophisticated philosopher can be satisfied.

________

Copyright © 2006 Ravi Zacharias International Ministries (RZIM). Reprinted with permission. "A Slice of Infinity" is a radio ministry of Ravi Zacharias International Ministries.

Let us now go … and see this thing which is come to pass. — Luke 2:15.

When preaching on this text Mr. Martin brought out a striking fact that has escaped many. He called attention to what the shepherds in the field said to one another about the birth of a “Saviour which is Christ the Lord.” They did not say, “Let us go and see if this thing is come to pass.” They said, “Let us now go and see this thing that IS come to pass.” What a world of difference between the two ways of taking God’s Word !

I simply take Him at His word,

I praise Him that my prayer is heard,

And claim my answer from the Lord.

“I take” — “He undertakes.”

Many surveys have been conducted worldwide on the subject of religious belief. These statistics are at the best of times ambiguous because any question about God needs qualifying. Some people believe in a personal God of creation, whereas others believe God to be a “life force” -- impersonal and unknowable. Some scientists have even smuggled into a materialist worldview a god of cosmic dust, mysteriously interwoven with the fabric of the universe. So a definition of what we mean by God is crucial.

However, universal belief in a Supreme Being is still as persistent as ever. A worldwide poll taken in 1991 has the global figure for atheists at just 4.4 percent. Another category titled “other non-religious” added a further 16.4 percent (agnostics in the “don’t know” camp probably account for most of these). This leaves nearly 80 percent of the world’s population professing belief in some sort of God. In the United Kingdom, a British survey conducted by Opinion Research Business in 1999 suggested that 62 percent held some belief in God.

What do these figures tell us? Perhaps many reasonable deductions could be made, but the obvious one is this: Most people instinctively or intuitively believe in God. If the poll had included a question on one’s familiarity with the major arguments for the existence of God, I suspect 99 percent would have denied any such specialized knowledge. Belief in God goes well beyond reason and argument; it seems to reside in our very nature. Subsequently, the atheist often finds that he is at odds with himself and the world around him. He must continually search for reasons to reject the existence of God. He must deny his own intuition and try to rationalize the notion that the universe has sprung into being without cause, without mind, and without design.

On the other hand, people who believe in God rarely find themselves wrestling with their intellects, desperately trying to find some shred of evidence that may point to the reality of a “Supreme Being.” Their heart tells them He is; conscience shouts it, and reason seems to demand it. Of course, big questions still remain, but the essential conviction that God is real is common and hard to dispute.

Now obviously, just because the vast majority of people believe in God or a god of some kind, we cannot conclusively say that therefore, God exists. Near universal belief in God throughout known history is a significant argument, but it doesn’t amount to proof. But are there not other signposts for belief in God?

In his classic novel CRIME AND PUNISHMENT, Russian writer Fyodor Dostoyevsky tells the story of a young man who rejects the existence of God. This young man murders an old woman. Believing there is no righteous God who will judge, and therefore no absolute standard of right and wrong, he knows that he should not feel guilty. However, he is consumed with a sense of guilt until he confesses his crime and hands his life over to the God he once rejected.

It seems that truth is set within us long before we encounter any theoretical knowledge or argument in life. We are conscious of feeling moral obligation to do what is right and to avoid what is wrong. We have a deep sense that some of our thoughts, words, and actions are praiseworthy and others are blameworthy. Despite modern people’s considerable effort to shake free from this apparent inconvenience -- notably in the forms of materialism, atheistic evolution, fascism, and Freudian psychology -- nothing has succeeded in destroying or silencing this voice of God in the soul. We still understand that murder is wrong, that we should not lie, steal, betray each other, or live a life of total selfishness.

The reality of these first truths, written on our conscience, is still as potent as ever. This moral obligation, which makes demands of us all, leads us to an inevitable conclusion: this law within implies a law without. The voice of God in the soul echoes the fact that there is a God. This closely reasoned argument has been used for many years in different forms to demonstrate, independent of any academic or theoretical knowledge, that God’s existence is plain to us all by what we know about ourselves. To me, along with the Bible’s history, this is a most compelling argument for God and one that can bring us beyond reasonable doubt.

________

From Searching for Truth by Joe Boot, © 2002. Used by permission of Crossway Books, a publishing ministry of Good News Publishers, Wheaton, IL 60187, www.crossway.com. Download for personal use only.

Copyright © 2006 Ravi Zacharias International Ministries (RZIM). Reprinted with permission. "A Slice of Infinity" is a radio ministry of Ravi Zacharias International Ministries.

[A scientific materialist approach to the paranormal and religion]

Monsters are everywhere these days, and belief in them is as strong as ever. What’s harder to believe is why so many people buy into hazy evidence, shady schemes and downright false reports that perpetuate myths that often have just one ultimate truth: They put money in the pockets of their purveyors.

The bottom line, according to several interviews with people who study these things: People want to believe, and most simply can’t help it.

“Many people quite simply just want to believe,” said Brian Cronk, a professor of psychology at Missouri Western State University. “The human brain is always trying to determine why things happen, and when the reason is not clear, we tend to make up some pretty bizarre explanations.”

A related question: Does belief in the paranormal have anything to do with religious belief?

The answer to that question is decidedly nuanced, but studies point to an interesting conclusion: People who practice religion are typically encouraged not to believe in the paranormal, but rather to put their faith in one deity, whereas those who aren’t particularly active in religion are more free to believe in Bigfoot or consult a psychic.

“Christians and New Agers, paranormalists, etc., all have one thing in common: a spiritual orientation to the world,” said sociology Professor Carson Mencken of Baylor University.

TALL TALES

A tale last week by three men who said they have remains of Bigfoot in a freezer was reported by many Web sites as anywhere from final proof of the creature to at least a very compelling case to keep the fantasy ball rolling and cash registers ringing for Bigfoot trinkets and tourism (all three men involved make money off the belief in this creature). Even mainstream media treated a Friday press conference about the “finding” as news.

Reactions by the public ranged from skeptical curiosity to blind faith.

“I believe they do exist but I’m not sure about this,” said one reader reacting to a story on LIVESCIENCE that cast doubt the claim. “I guess we will find out ... if this is on the up and up,” wrote another. “However, that said, I know they exist.”

A subsequent test on the supposed Bigfoot found nothing but the DNA of humans and an opossum, a small, cat-like creature.

Also last week, in Texas there was yet another sensational yet debunkable sighting of chupacabra, a beast of Latin-American folklore. The name means “goat sucker.” In this case, law enforcement bought into the hooey with an apparent wink and nod.

Ellie Carter, a patrol trainee with the DeWitt County sheriff’s office, saw the beast and was, of course, widely quoted. “It was this — thing, looking right at us,” she said. “I think that’s a chupacabra!” After watching a video of the beast taken by a sheriff’s deputy, biologist Scott Henke of Texas A&M University said, “It’s a dog for sure,” according to a story on SCIENTIFIC AMERICAN’s Web site.

Meanwhile, the sheriff did nothing to tamp down rampant speculation, expressing delight that he might have a monster on his hands. “I love this for DeWitt County,” said Sheriff Jode Zavesky, who would presumably be just as thrilled to let Dracula or a werewolf run free.

With that kind of endorsement and the human propensity to believe in just about anything, it’s clear that Bigfoot and chupacabra are just two members in a cast of mythical characters and dubious legends and ideas will likely never go away.

In a 2006 study, researchers found a surprising number of college students believe in psychics, witches, telepathy, channeling and a host of other questionable ideas. A full 40 percent said they believe houses can be haunted.

Why are people so eager to accept flimsy and fabricated evidence in support of unlikely and even outlandish creatures and ideas? Why is the paranormal realm, from psychic predictions to UFO sightings, so alluring to so many?

THE GODS MUST BE CRAZY

Since people have been people, experts figure, they have believed in the supernatural, from gods to ghosts and now every sort of monster in between.

“While it is difficult to know for certain, the tendency to believe in the paranormal appears to be there from the beginning,” explained Christopher Bader, a Baylor sociologist and colleague of Mencken. “What changes is the content of the paranormal. For example, very few people believe in faeries and elves these days. But as belief in faeries faded, other beliefs, such as belief in UFOs, emerged to take their place.”

Figuring out why people are this way is a little trickier.

“It is an artifact of our brain’s desire to find cause and effect,” Cronk, the psychology professor, said in an email interview. “That ability to predict the future is what makes humans ‘smart’ but it also has side effects like superstitions [and] belief in the paranormal.”

“Humans first started believing in the supernatural because they were trying to understand things they couldn’t explain,” says Benjamin Radford, a book author, paranormal investigator and managing editor of SKEPTICAL INQUIRER magazine. “It’s basically the same process as mythology: At one point people didn’t understand why the sun rose and set each day, so they suggested that a chariot pulled the sun across the heavens.”

Before modern scientific explanations of germ theory, explained Radford, who writes the “Bad Science” column for LIVESCIENCE, people didn’t understand how diseases could travel from one person to another. “They didn’t understand why a child was stillborn, or why a drought occurred, so they came to believe that such events had supernatural causes,” he said.

“All societies have invoked the supernatural to explain things beyond their control and understanding, especially good and bad events,” Radford said. “In many places — even today — people believe that disasters or bad luck is caused by witches or curses.”

Which raises the bigger question: With science having answered so many questions in the past couple centuries, why do paranormal beliefs remain so strong?

RELATED TO RELIGION?

Sometimes the belief in curses crosses paths with religion, as was the case in 2005 when televangelist John Hagee (whose endorsement was solicited and received by presidential hopeful John McCain) blamed Hurricane Katrina on God’s wrath for a gay parade that had been scheduled for the Monday of the storm’s arrival.

“I believe that New Orleans had a level of sin that was offensive to God, and they are — were recipients of the judgment of God for that,” Hagee said at the time, reiterating the belief in 2006.

That might lead one to assume religion and paranormal beliefs are intertwined.

But in a 2004 survey, at the researchers at Baylor found just the opposite.

“Paranormal beliefs are very strongly NEGATIVELY related to religious belief,” study team member Rod Stark said this week.

Another study, of 391 U.S. college students done in 2000, found that participants who did not believe in Protestant doctrine were most likely to believe in reincarnation, contact with the dead, UFOs, telepathy, prophecy, psychokinesis, or healing. Believers were the least likely to buy into the paranormal. “This may partly reflect opinions of Christians in the samples who take biblical sanctions against many ‘paranormal’ activities seriously,” the Wheaton College researchers wrote.

Cronk, the psychologist, did a small survey of 80 college students and found no connection between religiosity and paranormal belief.

But a 2002 study in Canada did find a correlation between religious beliefs and paranormal beliefs, Cronk notes. He figures that among other explanations, Canadians may not have the same belief systems as U.S. residents.

“My guess is that religiosity has a lot to do with how you were raised, and less to do with genetics,” Cronk said. “Those people who may have a high genetic susceptibility to ‘faith-based knowledge’ may end up being highly religious or may end up having belief in the paranormal depending on how they were raised. Those people less susceptible to that method of forming beliefs may still end up being highly religious if they were raised in a religious family.”

RELIGION VS. PARANORMAL

Mencken, the Baylor sociologist, says sacrifice and stigma (for holding ideas outside the group norm) keep the paranormal at bay among the highly religious. He has two papers forthcoming that are based on a national survey of 1,700 people.

The first, to be published in the journal SOCIOLOGY OF RELIGION in 2009, reveals this:

“Among Christians, those who attend church very often (and are exposed to stigma and sacrifice within their congregations) are least likely to believe in the paranormal,” Mencken told LIVESCIENCE. “Conversely, those Christians who do not attend church very often (maybe once or twice a year) are the most likely to hold paranormal beliefs.”

A third group, which he calls naturalists, do not hold supernatural views, Christian or paranormal.

Another study to published in December in the REVIEW OF RELIGIOUS RESEARCH, shows that those who go to church “are much less likely to consult horoscopes, visit psychics, purchase New Age items,” and so on, Mencken said. “However, among those Christians who do not attend church, there is a much higher level of participation in these phenomena.”

EDUCATED TO BELIEVE

Profiling the typical Bigfoot believer turns out to be as challenging as determining the scientific methodology of a psychic, however.

“Perhaps amazingly, [paranormal beliefs] are not related at all to education,” Stark said. “Ph.D.s are as likely as high school dropouts to believe in Bigfoot, Loch Ness Monster, ghosts, etc.”

The 2006 study of college students, done by Bryan Farha at Oklahoma City University and Gary Steward Jr. of the University of Central Oklahoma, reached a similar conclusion. Belief in the paranormal — from astrology to communicating with the dead — increases during college, rising from 23 percent among freshmen to 31 percent in seniors and 34 percent among graduate students.

Bader, the sociologist at Baylor, and his colleagues teamed up with the Gallup organization to conduct a national survey of 1,721 people in 2005 and found nearly 30 percent think it is possible to influence the physical world through the mind alone (another 30 percent were undecided on that point). More than 20 percent figure it’s possible to communicate with the dead. Nearly 40 percent believe in haunted houses.

Asked if “creatures such as Bigfoot and the Loch Ness Monster will one day be discovered by science,” 18.8 percent agreed while 25.9 percent were undecided.

In a remote Himalayan village, on the other hand, belief in Bigfoot’s cousin, the yeti, is seen by some as a sign of ignorance.

MEDIA MADNESS

Today’s ubiquitous and often one-sided, promotional coverage of the paranormal, both on the Internet and TV, perpetuate myths and folklore as well or better than any ancient storyteller. Fiction and belief masquerade as fact and news, feeding the 24/7 appetite of the easily swayed.

Scientists are left with an impossible task: proving something does not exist. You can prove a rock is there. You can’t prove that Bigfoot or a ghost or the god of thunder is not there. Bigfoot paraphernalia purveyors and cash-cow psychics know this well.

“Many paranormalists claim that their powers only work sometimes, or that they don’t work if there is a ‘non-believer’ in the room,” Cronk points out.

Or, in the case of the unsupportive DNA testing on Bigfoot last week, the top proponent, Tom Biscardi (who recently produced a film about Bigfoot and might be said to have an interest in garnering press coverage), simply dodged the mythbusting bullet by claiming the DNA samples might have been contaminated.

Money motivates even the law to look the other way.

Regarding the chupacabra “sighting” last week in Cuero, Texas: “It’s amazing,” said Zavesky, DeWitt County sheriff. “We still don’t know what it is.”

Of course his county, specifically the town of Cuero, has been dubbed the Chupacabra Capital of the World and benefits by monster tourism.

So while a sheriff might well be concerned if he thinks there’s a goat-sucking, menace in town, Zavesky is in no hurry to catch the beast and debunk the myth. “It has brought a lot of attention to us,” he said. “We’re not near ready to put this one to bed yet.”

Atheists have become the latest group to cash in on Britain’s booming summer camp industry by creating the country’s first-ever retreat for irreligious children. Billed as a “godless alternative” to traditional religious summer camps, the five-day retreat is being hosted by Camp Quest, an American organization which uses the advertising slogan “Beyond Belief” and has a growing following in the States.

Camp Quest was founded in 1996 as an alternative to the Boy Scouts of America, which insists on members signing a “Declaration of Religious Belief”. In response Camp Quest set up an alternative summer camp for the children of “atheists, agnostics, humanists, freethinkers and all those who embrace a naturalistic rather than supernatural world view”.

The organization has steadily grown in popularity and Camp Quest now holds annual gatherings in five American states and in Ontario, Canada.

Camp Quest hopes that non-religious parents who might have been put off from sending their children to a faith-based retreat will now consider it instead. The organizers remain adamant, however, that the camp will not have a proselytizing “atheist agenda”.

“We don’t teach children not to believe in God, we simply tell them it’s OK not to believe in God,” said Edwin Kagin, the 68-year-old founder of Camp Quest.

Miss Stein, studying for a Masters in religion at King’s College London, said you do not have to be an atheist to attend. “Most who have signed up come from non-religious backgrounds but the camp would be open to anyone who was religious as well,” she said. “We want to provide a space where people can learn that it is OK to be an atheist and that a lack of religion does not mean a lack of morals or ethics.”

Crispian Jago, an IT consultant from Hampshire, is sending his 12-year-old daughter India and 11-year-old son Peter to the camp. “We’re a non-religious family but not anti-religion,” he said. “A lot of my religious friends insist their morality stems from a divine source rather than a natural one but I want my children to know they can have morals and ethics without needing to resort to a faith.”

The five days in Somerset will consist of traditional outdoor activities such as canoeing and cycling, combined with discussions about religion and non-belief. The centerpiece of the camp is an ongoing discussion where participants are encouraged to try to disprove the existence of unicorns, which serve as a metaphor for God.

Campers are told that two unicorns live in the area and cannot be seen, heard or touched. The adult counselors pretend to believe in the unicorns on the basis that an ancient book handed down through the generations says they exist. The children are encouraged to try to prove that the unicorns do not exist. If anyone is successful they will be awarded a £10 note which has a picture of Charles Darwin on it and is signed by leading atheist academic Richard Dawkins.

In the US the prize is a “godless” $100 bill from before 1957, which was when the US placed the phrase “In God We Trust” on all its notes. No child has definitively disproved the existence of unicorns and won the prize. “The idea of the unicorn debate is not to prove God doesn’t exist, it is to illustrate that having such debates with religious people is futile because in the end faith trumps everything,” said Miss Stein.

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 (James 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 (John 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 (2 Cor. 4:8). Jesus uses still another word (meteorizo) when warning His listeners about anxious worry (Luke 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 Both Believers and Unbelievers

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 (James 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 Psalm 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; Luke 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; Luke 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 Gethsemane? We are told that his mental suffering was so intense that He was sweating drops of blood (Luke 22:39-44; cf. Mark 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” (John 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 (John 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 Gethsemane, 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 (2 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 (1 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 (John 10:24-26, 37-39). He even healed a boy whose father confessed: “I do believe; help me overcome my unbelief” (Mark 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 (Mark 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 -- 1 Cor. 15:3-4), but Jesus said that Thomas believed only after seeing Him (John 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 Common Myths

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 heroes 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 Gethsemane? 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.

________

Adapted from Habermas's online book, The Thomas Factor

Atheism requires faith. C. S. Lewis said:

My argument against God was that the universe seemed so cruel and unjust. But how had I got this idea of just and unjust? A man does not call a line crooked unless he has some idea of a straight line. I found I was forced to assume that one part of reality - namely my idea of justice - was full of sense.

Atheism turns out to be too simple. If the whole universe has no meaning, we would never find out that it has no meaning. Just as, if there were no light in the universe and therefore no creatures with eyes, we would never know it was dark. The whole concept of "Dark" would be meaningless.

Thielicke's portrayal of "Doubting Thomas." In a certain sense he was faithful, but there is a crippling hopelessness about him. He also absented himself completely from the gatherings of the disciples. (It is interesting that the disciples put up with him and did not disfellowship him.) Jesus is not angry with Thomas about his questioning. Instead, Jesus lets him know he understands. That is the last thing we can hold to when doubt comes over us: Jesus knows about us, but he does not doubt us in return. Jesus' showing himself to Thomas - the icebreaker - was a touching concession to an undeserving skeptic.

Imagine a ship filled with people crossing the Atlantic. In the middle

of the ocean there is an explosion. The ship is severely damaged and

slowly sinking. Most are dead, and the rest are rushing for the

lifeboats. Now suppose one man doesn't know about the lifeboat, so he

does not get aboard. He doesn't have knowledge, so he is not saved.

Suppose another man knows about the lifeboat and believes it will save

his life, but he is grief-stricken over seeing his wife killed, so he

chooses not to get aboard and dies with his wife. He has knowledge and

mental assent, but he is not saved. Others beleive the lifeboat will

save them, and they get into the boat. They are saved by faith, that

is they have knowledge, mental assent, and trust. However, it is not

their faith that saves them--no matter how much they have. It is the

boat. Saving faith trusts Christ, and Christ saves. Evangelism, A

Biblical Approach, M. Cocoris, Moody, 1984, p. 77

Let us now go … and see this thing which is come to pass. — Luke 2:15.

When preaching on this text Mr. Martin brought out a striking fact that has escaped many. He called attention to what the shepherds in the field said to one another about the birth of a “Saviour which is Christ the Lord.” They did not say, “Let us go and see if this thing is come to pass.” They said, “Let us now go and see this thing that IS come to pass.” What a world of difference between the two ways of taking God’s Word !

I simply take Him at His word,

I praise Him that my prayer is heard,

And claim my answer from the Lord.

“I take” — “He undertakes.”

Atheists have become the latest group to cash in on Britain’s booming summer camp industry by creating the country’s first-ever retreat for irreligious children. Billed as a “godless alternative” to traditional religious summer camps, the five-day retreat is being hosted by Camp Quest, an American organization which uses the advertising slogan “Beyond Belief” and has a growing following in the States.

Camp Quest was founded in 1996 as an alternative to the Boy Scouts of America, which insists on members signing a “Declaration of Religious Belief”. In response Camp Quest set up an alternative summer camp for the children of “atheists, agnostics, humanists, freethinkers and all those who embrace a naturalistic rather than supernatural world view”.

The organization has steadily grown in popularity and Camp Quest now holds annual gatherings in five American states and in Ontario, Canada.

Camp Quest hopes that non-religious parents who might have been put off from sending their children to a faith-based retreat will now consider it instead. The organizers remain adamant, however, that the camp will not have a proselytizing “atheist agenda”.

“We don’t teach children not to believe in God, we simply tell them it’s OK not to believe in God,” said Edwin Kagin, the 68-year-old founder of Camp Quest.

Miss Stein, studying for a Masters in religion at King’s College London, said you do not have to be an atheist to attend. “Most who have signed up come from non-religious backgrounds but the camp would be open to anyone who was religious as well,” she said. “We want to provide a space where people can learn that it is OK to be an atheist and that a lack of religion does not mean a lack of morals or ethics.”

Crispian Jago, an IT consultant from Hampshire, is sending his 12-year-old daughter India and 11-year-old son Peter to the camp. “We’re a non-religious family but not anti-religion,” he said. “A lot of my religious friends insist their morality stems from a divine source rather than a natural one but I want my children to know they can have morals and ethics without needing to resort to a faith.”

The five days in Somerset will consist of traditional outdoor activities such as canoeing and cycling, combined with discussions about religion and non-belief. The centerpiece of the camp is an ongoing discussion where participants are encouraged to try to disprove the existence of unicorns, which serve as a metaphor for God.

Campers are told that two unicorns live in the area and cannot be seen, heard or touched. The adult counselors pretend to believe in the unicorns on the basis that an ancient book handed down through the generations says they exist. The children are encouraged to try to prove that the unicorns do not exist. If anyone is successful they will be awarded a £10 note which has a picture of Charles Darwin on it and is signed by leading atheist academic Richard Dawkins.

In the US the prize is a “godless” $100 bill from before 1957, which was when the US placed the phrase “In God We Trust” on all its notes. No child has definitively disproved the existence of unicorns and won the prize. “The idea of the unicorn debate is not to prove God doesn’t exist, it is to illustrate that having such debates with religious people is futile because in the end faith trumps everything,” said Miss Stein.

It may surprise many, but 75 percent of the Americans who say they are not born-again Christians still believe the biblical account of Jesus literally coming back to life in his physical body, according to recent research by the North American Mission Board’s Center for Missional Research.

A less surprising result of the study is that nearly 100 percent of those identifying themselves as born-again Christians believe in the resurrection of Jesus.

“It really stunned us to learn that 75 percent of those Americans claiming not to be born-again still believe in the resurrection,” said Phillip Connor, research missiology manager for the Center for Missional Research. The CMR data was collected from a random sample of 1,204 adults across the United States.

“It also surprised us that 59 percent of those who rarely darken the church doors, and 39 percent of those who never attend church, nevertheless still believe in the literal resurrection of Christ,” said Connor.

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 (James 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 (John 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 (2 Cor. 4:8). Jesus uses still another word (meteorizo) when warning His listeners about anxious worry (Luke 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 Both Believers and Unbelievers

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 (James 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 Psalm 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; Luke 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; Luke 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 Gethsemane? We are told that his mental suffering was so intense that He was sweating drops of blood (Luke 22:39-44; cf. Mark 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” (John 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 (John 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 Gethsemane, 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 (2 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 (1 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 (John 10:24-26, 37-39). He even healed a boy whose father confessed: “I do believe; help me overcome my unbelief” (Mark 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 (Mark 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 -- 1 Cor. 15:3-4), but Jesus said that Thomas believed only after seeing Him (John 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 Common Myths

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 heroes 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 Gethsemane? 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.

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Adapted from Habermas's online book, The Thomas Factor