Afterwards, we will examine several pertinent issues which might potentially be of further assistance to persons experiencing such uncertainty.Although we will discuss some theoretical issues, our chief purpose is, through the usage of practical language and suggestions, to concentrate on the healing of believers who struggle with doubts.It is my hope that this volume will be especially helpful for those who are either working through such uncertainty themselves or who are assisting others in such a process. Habermas Oxford, England 11 August 1988 Doubt, manifested in many forms from the assurance of one's salvation to factual questioning, is certainly one of the most frequent and painful problems which plague Christians.
The bulk of the material was written to complement the Spring Lectureship which I presented at Western (Conservative Baptist) Seminary in Portland, Oregon.
Those lectures, entitled "Christian Doubt: Toward Resolving a Painful Problem," comprised most of Sections I and II of this volume.
No fewer than seven Greek terms speak of some aspect of the issue with diakrino being used most frequently, often indicating uncertainty or hesitation between believing and not doing so.1 For our present purposes, I will define doubt more specifically as a lack of certainty concerning the teachings of Christianity or one's personal relation to them.
Doubts concerning the ideas or persons most important to us might be called an almost universal fact of life. The question marks in our heads are never fully erased."3 And lest someone think that non-religious persons are different, C. Lewis' personal comment is very instructive here: Uncertainty is common to human existence, but dealing with it is complicated both by the fact that there are different species of doubt and because each of the types frequently involve more than just that one area.
I do what you do — I often know right away that I’m going to reject someone, but I wait a few days (usually between three days and a week) before sending the rejection email.