Reading oneself and the Bible: follow-up 1

I began to reply to the comment that respondent “Listener” left on my last blog post and realized that my reply was itself the size of a full post (larger, in fact). Listener raised some important points so I’ve reprinted the first part of my response here, with the others to follow.

I want to pick up on several points in the comment because I think some important things were mentioned.  First, to clarify, the links that I added to my previous post (regarding interpretation) are actually focused on moving away from the idea of “certainty.” Indeed, I argue that certainty is an illusion (because humans cannot attain certain knowledge) and in Christian terms, an affront to God (because it is idolatrous: to claim certainty is to claim to be like God).

Second, Listener’s comment notes that God’s followers will know God’s voice and be able to identify things that come from God.  Further, “we can be sure of God’s goodness and His character for these things are revealed in Scripture.” True enough, the Bible discloses numerous things about the Christian God.  But the biblical text is just as full, if not more so, of examples of how human beings are apt to deceive themselves.  Further, such self-deception includes not simply committing errors in the epistemological sense or lying in the moral sense, but having entrenched attachments to acting in our own best interest, while both claiming not to be doing so and indeed, being unaware of either our self-interested actions or how we are concealing the whole process (from others and ourselves).

In episode #77 of Untangling Christianity John Poelstra and I explore the notion of scepticism more fully.  In this blog post I will introduce the idea that it is not only (or sometimes, primarily) scepticism that is at play, but suspicion. Now both scepticism and suspicion are essential tools for all human beings: essential modes of interaction with our world and ourselves.  Importantly, however, neither scepticism nor suspicion are isolated orientations but are situated in tension with necessary counterparts. So scepticism is in tension with belief, suspicion is in tension with faith (or trust).

To my mind, the importance of understanding (and so situating) scepticism and suspicion as “in tension” with necessary counterparts should not be underestimated.  But let’s begin with some definitions.

Scepticism is doubt about the evidence: where it came from, how it has been compiled, or what conclusions are based upon it.  Suspicion is misgiving about the person: what his motives are, what he stands to gain or lose here (and how that might impact his decisions). Suspicion is the glance that looks ‘before’, ‘below’, and ‘after’ the supposed facts of the matter to seek to reveal a deeper–and truer–relationship between the person and the evidence.

So where Listener wrote that Christians discounted her claims to have experienced God due to envy or pride, suspicion is the tool that allows us to conclude that someone is really acting out of envy or pride, whereas the person alleges to be simply acting on the “facts” (for instance, in claiming that my approach is unbiblical, my attitude is unchristian, or my claims to have experienced God are bogus).

Suspicion is what we might call the “wary awareness” of our propensity to deceive ourselves (and do the very things that we claim to disavow).  As such, suspicion acts to uncover what we might call “false consciousness:” how we keep ourselves from seeing our true motives.

It looks under what the person claims (and indeed, what the person honestly believes) to be their real orientation, their legitimate beliefs.  It sees these claims as a mask, under which darker motives are at work.  So we may be simply mistaken in thinking that something comes from God when it does not.  Or we may be practicing self-deception through such claims, really being far less sure than we claim to be but asserting the claims adamantly in order to validate our need to feel important, to control others, to fit in, etc.

Now false consciousness is not only symptomatic of non-Christians or “wayward” Christians, or to the sort of Christians that Listener describes as being driven by either ego or envy.

Better stated, the Bible persistently indicates that all human beings are driven by ego and envy, and that the path to living in a manner not governed by these drivers is to adopt the manner of Jesus (in being a servant to all) while living as truth-seekers who identify themselves as beloved by God and who therefore dedicate themselves to loving God entirely, loving themselves rightly, and loving their fellows likewise.

More to come.