Yesterday, our post was “Doubt, Faith, and Truth in The Race Before Us.“ The same day RZIM circulated the “Slice of Infinity” below, coincidentally on essentially the same topic as we addressed in my first class. RZIM is Ravi Zacharias International Ministries. Ravi’s books and CDs and downloads played a big part in the spiritual journey in The Race Before Us. RZIM helped establish the Oxford Centre for Christian Apologetics, where I studied my “six weeks in Oxford” earlier this year. RZIM sponsored the conference in India I spoke at in September. You can find a wealth of resources and you can contribute to RZIM at http://www.rzim.org. You can also subscribe to the daily Slice of Infinity email at that website. (If you mention my name, they will send you the email each day for no charge.)
Returning to today’s post, this “Slice” addresses the same question we tackled in class Sunday and I attempted to summarize yesterday. Margaret Manning does a much better job. (This will be required reading for class this Sunday.)
A final note about “coincidences.” As I have mentioned here before, I am becoming increasingly skeptical of coincidences.
A final note about posts this week – unusual volume, but what better week to offer more. Two more posts this week and hopefully Coach Dan will be back next week.
What Is the Nature of Faith?
What is the nature of faith? Is faith the sort of thing that is like an impenetrable fortress? Is it a sense of absolute certainty, as is found in mathematical formulae, with consistent and guaranteed results? Or is the nature of faith like the feeling one gets when barely hanging on—fingers fatigued, sweaty, and slowly slipping off of whatever prop, cliff, or ledge that holds one from falling into the abyss of disbelief?
I wonder about the nature of faith as I encounter so many different perspectives and experiences with faith. After profound loss, for example, many individuals suffer what is described as a ‘crisis of faith.’ All that seemed a sure foundation before the loss crumbles under the weight of crisis. For others, faith seems a swinging pendulum that vacillates between certainty and doubt. The poet Emily Dickinson wrote that “we both believe and disbelieve a hundred times an Hour…”.(1) Still for others faith is a constant assurance, a sense of strength and repose regardless of the assaults to it.
Of course, to ask about the nature of faith is to inquire about the nature of trust and belief. As such, it is not simply a conversation among religious adherents, but a real question over which humans wrestle whether they acknowledge it explicitly or not. We make decisions each and every day about whether or not we will trust the bus driver and the bus to get us to work. We make decisions to trust other drivers on the highway that they will keep their vehicles under control and not careen into our lane of traffic. We make decisions to trust individuals—spouses, children, friends, employers. The exercise of trust is a basic requirement for relationships and for living in this world.
This is why it is so interesting to me that talk of ‘faith’ is often relegated to the margin that is religious discourse. To have ‘faith’ or ‘trust’ or ‘belief’ in scientific studies is simply assumed because science has become the standard by which truth is measured. And yet, even scientists exercise ‘faith’ in a relationship to a tradition of knowledge. Assumptions, assured findings from the past, and the methods of science all become a part of the relationship between faith and knowledge. Sometimes, even this relationship comes under testing when what were once considered ‘true’ results are called into question by new assumptions and new data.(2) Relationships are dynamic; going through ebbs and flows, ups and downs, changes and stasis. As such, it seems a complete category mistake to speak of faith and certainty in the same sentence-even in the realm of science. As author Philip Yancey asserts about the necessary uncertainty of faith, “Doubt always coexists with faith, for in the presence of certainty who would need faith at all?”(3)
It is reasonable, then, to wonder aloud about the nature of faith. One ought to be wary of arriving at a simple definition. For C.S. Lewis, one of the great spokesmen on behalf of the Christianity, the nature of faith was complicated and something that was not easily understood. In his heart-wrenching memoir, A Grief Observed, Lewis writes: “You never know how much you really believe anything until its truth or falsehood becomes a matter of life and death to you. It is easy to say you believe a rope to be strong and sound as long as you are merely using it to cord a box.”(4) I believe Lewis articulates a profound dynamic of faith—one never really knows what it is until it is tested. Yet, once tested the true nature of one’s faith is revealed-even when it is revealed to be wanting. In these times, we can reflect honestly about that in which we’ve placed our trust and whether the subject or object of trust is warranted.
Yet, even here where one’s faith might be revealed for what it is and what it is not, there is room for growth and for hope. Philip Yancey reflects that, “What gives me hope, though, is that Jesus worked with whatever grain of faith a person might muster. He did, after all honor the faith of everyone who asked, from the bold centurion to doubting Thomas to the distraught father who cried, ‘I do believe, help me overcome my unbelief!’”(5)
The true nature of faith is inextricably bound to relationship. As such, it is subject to all of the intricacies and complexities of relationship. At times unshakable and strong, and at other times revealed to be flabby and weak, the nature of faith is dynamic. But entering into a relationship of trust with the God revealed in Jesus of Nazareth assures me that despite the complexities, and despite my often small offering of faith, I am welcomed into a relationship anyway. And as my faith is tested, its true nature is progressively revealed.
Margaret Manning is a member of the speaking and writing team at Ravi Zacharias International Ministries in Seattle, Washington.
(1) From a letter to Otis Lord, April 30, 1882; Thomas H. Johnson, ed., The Letters of Emily Dickinson (Cambridge: Belknap, 1958), 728.
(2) As is seen in the recent studies that showed a new gauge for cholesterol was flawed. Cardiologists learned that a new online calculator meant to help them determine a patient’s suitability for cholesterol treatment was flawed, doubling the estimated risk of heart attack or stroke for the average patient. See Gina Kolata, “Flawed gauge for cholesterol risk poses new challenge,” NY Times, November 18, 2013.
(3) Philip Yancey, Reaching for the Invisible God: What Do We Expect to Find? (Grand Rapids: Zondervan, 2000), 41.
(4) C.S. Lewis, A Grief Observed (New York: HarperCollins ebooks, 2009), loc 326-329.
(5) Philip Yancey, Reaching for the Invisible God: What Do We Expect to Find, 40.