Abstract
Paul Tillich’s Dynamics of Faith (1957) addressed the sticky and elastic relationship between two elemental components of human reality. While ever present, this tension has become more robust in today’s social, political, and religious climate. Phrases such as “alternative realities” abound and characterize the plurality of responses generated by peoples’ connection to these elemental components.
What constitutes truth? What are the elements of faith? Two questions that elude clear answers. Often, a perceived bridge between the two has been the claim to belief. But today, even this word is inadequate to form such a connection. “Belief” used to be a word that incorporated both faith and truth. Now the word “belief” has been removed from the more religious understanding of faith as well as the from the cognitive understanding of verifiable certainty. “I believe she’s wearing a blue dress today.” “I believe he took the train to New York city.” The element of uncertainty inheres in both statements that more accurately could be phrased by substituting the word “think” for “believe.”
At the outset of Dynamics of Faith, Tillich identifies the complexity of the word “fact” by asking questions like “Is it bound to experience, perceived probability?” or “Is it something that one claims autonomously or adopts from elsewhere such as a person, a tradition, an historical understanding?” Once formed, attitudes toward and convictions to faith, belief, and truth often become fixed. Psychologically and spiritually, they help to ground people’s sense of self. They become woven into one’s personal identity. Hence, in defense of this identity, they will fiercely defend any challenges to it. This defense is not simply individual; it can be triggered within any group that has assumed the same or similar foundational concepts of faith and truth.
Pastoral and spiritual care providers are constantly faced with the struggles between faith and truth … and belief. Frequently, the pain described by those seeking help and support emanates from such elemental struggles. Helping others to identify how they understand the components of their faith and what, for them, constitutes truth can be helpful in the healing process.
One personal example of when looking at these elemental components of faith and truth could be helpful dates to the 1960s. I had joined a group of clergy who recognized that one social and political reality was forcing young girls and women into an existential bind. The group Clergy Consultation for Problem Pregnancies (Chicago) consisted of specially trained clergy to understand and assist these people when faced with an unanticipated pregnancy. Helping these girls and women, sometimes along with their families or significant other, to understand themselves and their faiths and truths, and then offering them a wide variety of resources consistent with these personal “beliefs” proved valuable. This group’s stated understanding was that if and when a social and political shift would take place that would empower these people to address their choices freely, the group would disband. It did so after a Supreme Court decision (Roe v. Wade, 1973) and helped to generate groups like Planned Parenthood. Today’s climate continues to provide options for such women. Nevertheless, it is not uncommon for women of all ages to seek pastoral and spiritual counsel simply because an unanticipated pregnancy can generate the same elemental struggles.
A second current example within the United States is represented in the question of who is acceptable to serve in the military. This case relates to understandings and feelings surrounding sexual identity and orientation. Here, too, the conflict between faith and truth perspectives mirrors other challenges that emerge within a pluralistic culturally, racially, and religiously diverse society wherein understandings about beliefs, faith, and truths diverge.
Many similar life-experiences challenge people’s fundamental understanding and adherence to faith and truth. As Plato reported of Socrates’ dictum, “the unexamined life is not worth living,” much of modern life can trigger re-examinations of personal faith and understandings of long-held truths. Those who elect to do so likely find themselves more nimble and able to tolerate the eccentricities of a pluralistic society by recognizing that faith and truth statements vary. Those unable to embrace this recognition and understanding will remain defensive and often intolerant of those who differ. The challenge for pastoral and spiritual care providers, where possible, is to assist those who come for help to explore the bases for their faiths, truths, and beliefs. The task is both sacred and life affirming.