Examining the Meaning of Faith for Those Who Walk Away

Matt Schmidt, founder and CEO of the evangelistic and apologetics ministry, Engage 360, spoke at the Southern Evangelical Seminary apologetics conference on Oct. 10 on why Christian teenagers may still believe and yet leave the Christian faith. An earlier article last year reviewed Schmidt’s discussion of presenting the gospel in a post-Christian world, and also touched on the issue of deconstruction of Christian faith by many. Outreach 360 describes itself as seeking to empower Christians in sharing, growing, and sustaining their faith. The ministry has focused in particular on training in churches and outreach on college campuses.

In this discussion, Schmidt seeks a “common thread” in stories of deconstruction, mainly by teenagers. He does see a common thread, “even if it’s a little bit multi-faceted.”   

Building a House of Faith

Everyone, Schmidt said, especially teenagers are “building a house of faith.” This happens whether one is intentionally doing it or just allowing it to happen. In building a house, it might be made delightful on the inside, which is not wrong, but it must have a proper foundation. Once young people are out of their families, what matters to many are the beliefs and attitudes of their peers, not those of their families or pastors. They also take seriously ideas advanced by their professors and other authorities they find credible in the general culture. Young people who leave the faith may not find Christian doctrines intellectually untenable but feel that Christian faith has failed them in their lives or has not been lived consistently in the lives of other believers they respected. What church and family have not done well is in showing the basis for faith, and thus its truth regardless of what anyone thinks or feels, which will be vital when faith encounters adversity.

It is important that real Christian commitment, which is to say, the real reason that one adheres to Christianity, be rooted in real conviction, which for most people involves at least some degree of intellectual argument. Other bases for faith, in particular the cultural atmosphere of family, friends, church, or the wider society are liable to change, particularly in today’s cultural moment. Schmidt said that in the deconstruction stories he has heard, “what was being rejected had nothing to do with whether Jesus was a real person who did miracles, died on a cross, and rose three days later.” Crucial to maintaining faith is its starting point. “Where does faith begin?” For too many, Schmidt maintains, faith begins and is centered on something besides Christ, “and Jesus is an add on to that thing.”

Schmidt finds American individualism, although not wrong in itself, to be part of the problem. American Evangelicalism’s twentieth century emphasis on a personal relationship with Jesus can be understood as an aspect of American individualism, and while a spiritual life centered on Christ is a good in itself, it may deflect people from the intellectual arguments for and requirements of Christianity.  Faith which begins from personal choice – rather than authority one has good reason to trust – seems to be the “common thread” running through the deconstruction stories told by many people who have turned away from Christianity today. “Faith becomes centered in me, not in the object of faith,” which is Christ himself. Even young people who have a good understanding of the Bible, basic Christian doctrine, and “have even been trained in apologetics” are susceptible to loss of faith. These things for them were not the real basis of faith, but part of the cultural environment, which was the source of faith and sustaining faith.

Authority as the Basis of Faith

Schmidt emphasized that “faith is not blind.” There should be reasons for faith. However, many apologists do not seem to realize that faith is not a bridge from what is likely or reasonable to what is certain. He said that “evidence establishes the authority; the things we believe because of that authority are by faith.” The authority established by the evidence is Jesus Christ; what he says is the basis for faith. Faith is certainly not a force that can be tapped into to get what we want, which has become a common idea in parts of the Evangelical world. Authority rather is “central to an understanding of what faith is.”

This writer would add, however, that if evidence establishes authority, we cannot have more than a psychological certainty of Christ’s authority, since evidence never establishes certainty. At most, it establishes probability. We can have certainty under the presupposition of Christ’s authority, but the actual occurrence of the miracles, and the significance that they have according to the Scriptures, can be known at most as a matter of probability. Beyond that, we indeed need the gift of faith. This intellectual challenge to Christ’s authority, however, does not seem to be what Schmidt was discussing. In the deconstruction stories he examined they are only raised secondarily, to support a decision to walk away from Christ already made.

Schmidt then pointed to the earthly ministry of Jesus in the gospels to show that Jesus demonstrated his authority by his power over sickness, infirmity, and demons and called people to himself as the authority to follow. Faith in Jesus neither needs to be an exhaustive theology nor is it a personal preference, but rests on Jesus’ authority, known by his works and resurrection. In fact, the word authority occurs more times in the gospels (40) than does the word faith (28). Hebrews chapter 11 (“faith is the assurance of things hoped for, the conviction of things not seen”), which is sometimes appealed to in support of the claim that the Bible requires “blind faith,” in fact is an appeal to authority made to people who had seen God’s works.

“The starting point of faith really matters,” Schmidt said. Choosing to believe in Jesus may not be heresy but is not the Biblical or correct starting point. The problem with this is that choosing to believe in Jesus does not add to his authority. Those who turn away from Jesus without denying the tenets of the Christian faith (such as Jesus’ incarnation, resurrection, and miracles) are effectively saying that they know better than Jesus, and thus that they know better than God. The faith they held effectively became “one opinion among many,” and could be overruled by the individual.

The true starting point of faith is the recognition of Jesus’ authority, “by his miracles and most significantly, resurrection.” We then submit to his will and trust him in things one has “no way to know.” Such things as what happens after death, how Christ’s death works for our salvation, how the Last Judgment will occur, dominical instructions on marriage and the sacraments are things we must trust Christ for, based on his authority. Schmidt said that he has found in the stories of many who walk away from the faith that they “are functionally saying, ‘I know better than Jesus,’” even though they have been trained to believe that Jesus is God. 

Another problem, Schmidt observed, which can incline people away from the Christian faith is mistaking one’s interpretation of the Bible for its real, objective meaning. This may then lead to finding implausibilities which make the Bible and the message of salvation unbelievable. But the basic message of Christ’s incarnation, miracles, death, resurrection, and salvation through faith in him is clear. Scripture is the testimony to Jesus, who is the true authority.

Today’s Christians should point to authority, specifically the authority of Jesus, and the Scriptures, which testify to him, as the final authority in all matters, regardless of whatever else one thinks or feels. Confidence in the authority of Christ, and his apostles who were witnesses to him, should transcend cultures and the cultural changes that press on us.

More from IRD:

Engaging a Post-Christian World with the Gospel