Relative Certainty, Within Assumed Paradigms

Whereas the last few posts have dealt chiefly with our ability to know whether God has acted in a certain situation, it became clear in a continuing series of comments (see the article entitled, "Another Case for Coincidence" and the following comments) between me and one of my close friends that at the heart of this discussion is the nature of knowledge and certainty. I have explained that I, due to the influence of modernism, have ascribed to the enlightenment concept of knowledge as justified, true belief. In Kantian form, I have accepted that it is not really possible to have certainty about anything metaphysical. As my friend Terry has pointed out, it would seem that anything can be doubtable from this viewpoint. And I have to admit, I wrestle with skepticism in my own life.

This post will deal with one question he asked which resonated with me and forced me to wrestle with it. I want the reader to know that I hold my friend in high esteem and respect his viewpoint entirely, though he and I are approaching these issues from radically different mindsets. So that you will know the context of the question he asked, here are the preceding words:

"And how do you think this view will affect witnessing for Christ? The best you can say is, 'I think God is real. I think he sent his Son. You should think this too.' But the person says to you, 'But what if you are wrong?' To which the best you can say is, 'Yeah, I may be.'"

The question Terry is asking is relevant. He is saying, "If you say you cannot know with certainty that God exists, etc., how do you effectively evangelize? Aren't you really shooting your effort in the foot to admit that you could be wrong?" I think I have an adequate response to this. I think that the seriousness of this discussion merits my humility and people should expect that I do not claim to have certainty. Besides this, the person being evangelized who does not believe already thinks I might be wrong. So, displaying a little humility is a positive thing. From his eyes, the scientific naturalists and other atheists are also claiming certainty. But I think it is a much better answer to say, "It is possible that I could be wrong. I'm not perfect and I may not see everything. But from what I can see, I think I have very good reason to believe as I do. Let me share those reasons with you." From and apologetic standpoint, in postmodern culture, I think that's about as far as you're going to get. In reality, I've concluded that most people do not approach Christianity rationally anyhow. Most people do not come to Christ because they've reasoned Christianity to be true or because they heard a well-informed argument about the modern trustworthiness of scripture, but they move to it existentially. It is felt need that drives people to faith in Christ.

But Terry made one more statement that I had no answer for until today. It was this:

"What does this do with knowing the truth, and the truth setting you free? We have to know, Jason."

Now, on the second part of the statement, I think my friend's thought is insightful, though this specific wording doesn't communicate the point I think he is making. Whether he feels we have to know or I feel we do not is irrelevant. Either we know or we don't know. "Have to," doesn't fit the discussion. But what is relevant, and what I think he is really trying to say here is that we do have to speak with some certainty when dealing with the truth claims of the Bible and of Jesus Christ. And here he has a valid point. How do we speak of the truth of the Bible, or the assurance of salvation, or Jesus Christ as the "way, truth, and life" while affirming that it is not possible to have certainty in metaphysical pronouncements?

Truthfully, Terry has really had me thinking this week about this. And a sermon by Mark Driscoll I heard today also emphasized my problem. He said (in a rough paraphrase), "We must preach the gospel with certainty." But how, with a mind moved by the modern notion of knowledge, do I accomplish this?

For me it is too late to retreat to premodernism. I will never experience, this side of judgment, the type of certainty I once had as a child. In many ways, I envy that of some of my friends and I don't want to steal it from them. But I have accepted this concept of knowledge which claims that something must be true to be known, and to know that you know it you must be able to show with certainty the truthfulness of the thing claimed to be known. Since I cannot "prove" the gospel, what hope is there?

In my defense, in one post I mentioned that there is a blindness to our faith. It is the evidence of things hoped for. Faith is, in many important ways, unprovable belief. When Thomas, who sought epistemological certainty, claimed that he would not believe Jesus was alive until he had seen with his own eyes and felt with his fingers, Jesus responded afterwards by saying, "Blessed are you because you have seen and believed. But more blessed are those who will not see and still will believe." I think Jesus was saying that there will be those who recognize that they don't have the type of Kantian certainty that Thomas demanded, but will still choose to believe. Because of this, in a sense, I think the person who claims he does not know with certainty but still believes really demonstrates greater faith than the person who says, "I know this is true and cannot possibly be wrong." One acknowledges doubt and believes anyway (I believe, help my unbelief!), the other claims to have no doubt. Well, I really don't know who has the more faith! There is a good argument for either.

But how do I approach the truth of scripture? I think the answer is actually pretty simple. I think I can believe that Jesus is the "truth" while still acknowledging that I do not have the certainty my friend believes he has this way.

The other day I was talking with someone about my dreams for the future, and what I thought might happen. I was lamenting that a certain opportunity I had desired had not opened up for me and stated, "This opportunity will not happen for me. It is closed to me." Someone I love dearly replied, "With all your claims about certainty, how can you know this is true?" I was immediately frustrated because this person is adept at using my own words to reveal my duplicity. But the truth is, there is relative certainty within specific paradigms. She was right that I don't know everything that is going to happen. In fact, anything can happen. But what I meant when I said, "this opportunity will not happen," was really, "based on what I know about the opportunity offered to me currently, and based on recent events, I feel certain that my chances are virtually nill." My certainty was not epistemologically sound, but within the paradigm of my current career path, my judgment is accurate.

It is the same of the truth of Christ. The bottom line is, I do not think that we can know metaphysical realities with certainty. But I can say this, "within the paradigm of Christianity, we can have confidence that Jesus is the Way, the Truth, and the Life. We can have confidence that he will keep his promises and that he does not lie. We can believe that he is true." In other words, "I can't prove it is true. But I can say that, if it is true--Jesus is your answer. And he is a better answer than anything else you're going to try. So, it is reasonable and good to believe it and trust it, even though you may not ever feel you know it to be true."

Oh, when I write it down it feels so weak. But it is the best I can do for now. What else is there for someone who is acknowledging that his life goal of proving Christianity is true is unattainable? If it could be done, why wouldn't it have been done before now? Why wouldn't God have revealed it in ways that were undeniable? I can prove that it is better . . . that it is reasonable . . . that it is practical . . . that it is meaningful . . . and hopeful. But I cannot prove that it is true. That I must take on faith. And I am willing to do so.

Assuming the paradigm, Jesus is undeniable. But I only assume the paradigm on the basis of a reasoned faith.