One reason Christ came into the world is to build His Church, that through and in His Church men might ultimately come to eternal life, that is, to the beatific vision of the Triune God. Paul writes to the saints in the church at Rome:
But this is a very difficult question. If Thomas was not a Christian, this would affect the use of this example in this section. Particular details, such as gender, reactions and even some symptoms are frequently altered specifically so that persons may not be identified.
As a result, descriptions which appear to correctly describe a particular person are accidental in that no case is left unchanged.
However, an effort has been made to keep those characteristics which are integral to the illustration so that a real correspondence between the problem and the answer is preserved.
Hummel, Doubters Welcome Downers Grove: InterVarsity Press,p. Chapter II Identifying Doubt The point has already been made that it is crucial to identify the type of doubt from which a person is suffering in order to attempt to deal with it.
The primary reason for this statement is that there are different varieties of uncertainty and, like medicine, different remedies are applicable. For the purposes of this study, we will divide doubt into three general families.
We will begin by discussing factual doubt, which is concerned with the evidential foundation for belief. Here some chief interests might include the trustworthiness of Scripture, the facts in favor of a miracle or answering objections to God's existence.
The second category is emotional doubt, which is most concerned with one's feelings and frequently involves more subjective responses. In this case the chief issues might include the feeling that one is not a believer or how Christianity is viewed when one is going through a mood.
Third is volitional doubt, having to do chiefly with one's will and choices. Major questions here may involve weak or immature faith or the seeming inability to apply known truths to one's actions. There is nothing necessarily "sacred" about these three categories. Thus it will be my purpose in this chapter to propose numerous typical expressions of doubt, each identified under one of these three headings.
This will serve both to reveal the purpose of these three groupings and to provide representative doubts to which readers can perhaps relate.
Now it should be noted at the outset that there will be some overlap or duplication in the various sub-examples of doubt. And in several cases it is perhaps possible to question the category in which the example is placed.
So the exact configuration of these examples presented here is definitely not the point of the chapter. Rather, our purpose is to provide sample doubts, most of which are quite commonly expressed, and to relate these to the three major categories with which we will be concerned throughout this volume.
In categorizing the separate objections, we are not only interested in the origin of the doubt, but also how it frequently manifests itself. The latter query is perhaps even the determining one. Of course, personal factors are critically important but cannot be factored except in a very general way.
An attempt will be made to define and categorize the doubt as it might be expressed. Several authors have entertained the question of why persons doubt their beliefs and have arrived at numerous reasons.
Together, I think that the causes of uncertainty enumerated in this chapter include a fairly wide range of responses without exhausting the subject.
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It should be remarked that the separate causes for doubt will usually be stated in a more general way as opposed to specific issues. So it is not the specific objection "Why is there pain and evil? The Root Cause Just before attempting to delineate various kinds of typical expressions of doubt, the overriding cause should be discussed briefly.
Doubt in its various forms exists, from a biblical perspective, because of sin. As Guinness states the issue, "Doubt is human and universal.Immanuel Kant () Kant's most original contribution to philosophy is his "Copernican Revolution," that, as he puts it, it is the representation that makes the object possible rather than the object that makes the representation possible [§14, A92/B, note].This introduced the human mind as an active originator of experience rather than just a passive recipient of perception.
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