Last post I highlighted the importance of truth-seeking and distinguished various types of truth, with the claim that the Bible focuses on relational truth. Yet before continuing the discussion I need to address what is likely the biggest obstacle to Christians succeeding at truth-seeking (thus developing a robust Christian faith):
To most Christians this probably sounds like madness: how can belief be a problem? Isn’t belief at the heart of what it means to be a Christian? My answer is: Yes and No. For that depends on what belief is—what sense of belief we are meaning.
Let’s first examine the sense of “belief” that is indeed essential for Christians to cultivate. This is belief as a result. In other words, the end-product of my engagement with the Bible and Christianity should be my belief that:
a) humans are a certain sort of being, beings who need to embrace and cultivate their faculties (imagination, rationality, will, memory, emotional response), certain self-understandings (trust and suspicion, confidence and humility, subjective objectivity) and certain relational “goods” (love, truth, patience, forgiveness) in order to thrive,
b) the God of the Bible seeks just the sort of relationship with humans wherein our faculties are most engaged, our self-understandings are best cultivated and our relational goods are maximized,
c) this God began such relationship with human being on a small-scale, with a nation called Israel, with the intention of then expanding these relationships on a global scale, potentially to include all people,
d) God’s relationship with Israel was formalized into a covenant: an agreement of how God and Israel would regard and act toward the other (and of how Israel was to govern itself and interact with others). Yet the intention for global-scale relationship was stalled when the people of Israel wholesale reneged on the agreement,
e) this intention was realized when Jesus of Nazareth, who is both human and divine, acted as Israel and both lived the life required to fulfil Israel’s side of the covenant and died a death that bore Israel’s penalties for having reneged on the covenant,
f) the Bible is a sufficiently trustworthy source of information on this matter, as understood through humans engaging their natural faculties in partnership with God’s guidance (the Holy Spirit).
In other words, the Bible is making certain truth claims about human nature, God’s nature, and the relationship between them, and frames these claims primarily through a series of unique historical events. To be a Christian is to validate these claims and their source—to attest to the positive, truth value of these claims and to the trustworthiness of the Biblical text concerning key aspects of human nature, God’s nature, and their interrelation. 1
So in what way should Christians not cultivate “belief”?
To answer that let’s redefine belief in its positive sense. In this first sense, used above, believing means affirming certain matters as “being the case” or simply being “true.” Several clarifications about belief are important here.
On the one hand, we refer to believing rather than knowing Christianity for two reasons. First, because Christianity deals with unique entities and events rather than with manipulable objects or repeatable phenomenon. So because it cannot be demonstrated through repetition, it cannot be proven scientifically. Second, because humans are the sorts of beings that know in limited ways: our knowledge is dependent on many factors and we possess a limited, or subjective, form of objectivity. Thus we cannot know “beyond doubt.” As such, belief is not just the only method of accepting Christianity, it is the best method.
On the other hand, belief in this sense is a result. It is an orientation that comes about through having cultivated our faculties and developed certain crucial self-understandings, while aiming at key, relational goods. In summary, belief follows the development and application of certain competencies, rightly aimed.
So if belief is the result of certain actions, it is clearly not the means by which that same result is achieved! In other words, holding particular beliefs (about who / what human beings are, God is, and what the relationship between the two should be) is a matter of deeming certain things to be true. And we do this by understanding the claims, assessing their basis and implications, and so becoming convinced that they accurately and fittingly represent the matters to which they pertain.
As such, Christians should never “simply believe” something.
This confuses a claim to truth with its proof, or to confuse truth claims and truth value. Thus I do not believe someone is innocent simply because they claim it, but because the weight of the evidence, rightly interpreted, offers good reason to believe it.
Believing in this second, negative sense amounts to credulity: simply believing what I have been told (and doing so, likely, because I have been taught to do so). In my experience, many evangelical Christians have been raised this way. They have been taught not simply what to believe, but that “belief” is the vehicle by which they acquire their identity, rather than being what holds that identity together.
Let me be blunt: whatever it may be, credulity is not Christian.
Instead, my view is that truly Christian belief results from participatory understanding and observational engagement.
So such belief is the result of the engagement of my whole person with the twin tasks of understanding / pursuing full humanness and committing oneself to truth in all its manifestations. It is a process requiring rigor2, attention, and commitment to one’s own life.
And it can result in peace and joy. Peace through the satisfaction of adopting a lifestyle where one is rightly oriented toward truth, a dedication to honesty with oneself. Joy through the increased possibilities of loving myself and other more rightly as I rightly relate to God, who knows be best and loves me most.