Tough times can make us better. If we lament well, if we process pain effectively, if we opt for thorough wrestling instead of shallow dismissals, we can be transformed into more compassionate, more trusting, more mature disciples of the One who chose to endure the ultimate suffering “for the joy set before him” (Hebrews 12:2).

As I begin writing this article, reports come in like a tsunami about the horrors between Israel and Gaza. Meanwhile, American college students protest with slogans that oversimplify amazingly complex issues. In Washington, our political leaders seem more interested in their own fame than in the well-being of our country or the world. It’s enough to make you throw your hands up in the air and run for distractions you find most consuming.
I’ll let others more qualified and informed than myself offer political and military strategies. And I’ll save my comments about theological perspectives about Israel for other writings. I will say, as a follower of the One who called himself “the truth,” it is deeply disturbing that we live in a time of a famine for the truth. Some so-called “news” agencies seem incapable of presenting the facts without bias and many people seem to have no difficulty blatantly lying to advance sympathy from others. This drought of truthfulness may do more harm than the missiles flying over the Israel/Gaza border.
Regardless of what transpires militarily or diplomatically over the next few months, Christians are called to “love our neighbors.” And one of the most important ways (perhaps the most important way) is through prayer. But how can we pray to advance the Kingdom of God while not feeling dragged down in despair. I confess I find this a great challenge.
The greatest help for me, and therefore the one I am commending in this article, is to follow the templates of Lament that we find dozens of times in the Book of Psalms. Lamenting (as starkly contrasted with griping, complaining, moping, or despairing) is a rarely practiced but remarkably powerful spiritual discipline for trying times such as these. If we can develop the spiritual muscle memory of praying prayers of lament, we will grow stronger during difficult times rather than being discouraged by them.
If you were to categorize the Psalms, as many have done, you’d find groupings such as Thanksgiving Psalms, Royal Psalms, Messianic Psalms, and others including Lament Psalms. You’d also find that there are more lament Psalms than any other category. Apparently, God wants us to learn how to cry out to him during the darkest of moments.
Old Testament scholar Bruce Waltke, with a lifelong focus on the psalms, comments, “We may wonder how lament or complaint can coexist with faith, so it is worth recalling well that over a third of the Psalms are laments. This observation by itself informs us that lament and faith are not incompatible. Certainly, it is sinful to complain in unbelief, but lament need not be untrusting of God’s providential care.”[i]
Lament Psalms include common ingredients­­­: cries of lament, reminders of God’s character, pleas for deliverance, and statements of hope. These prayers flow from honest lament to confident trust. They don’t always follow the same sequence but all but one land in a place of strength.
Psalm 88, the outlier, ends with these seemingly hopeless words, “Darkness is my closest friend.” I used to think this was a totally despairing Psalm that never turned the corner. I took ironic encouragement that, sometimes, life does seem as dark as that. But a closer reading of Psalm 88 won’t allow for such a lopsided perspective. Note how the psalmist begins: he cries out to “the God who saves me.” In other words, he began in the place of hope. The very fact that he chose to pray at all expresses a faith we need to find during the darkest of days.
Psalm 13, a beautiful and brief lament can serve as an instructive guide to all the other lament Psalms. Consider its emotional honesty, its theological depth, and its profound expression of trust.
How long, LORD? Will you forget me forever?How long will you hide your face from me?How long must I wrestle with my thoughtsand day after day have sorrow in my heart?How long will my enemy triumph over me?
Look on me and answer, LORD my God.Give light to my eyes, or I will sleep in deathand my enemy will say, “I have overcome him,”and my foes will rejoice when I fall.
But I trust in your unfailing love;my heart rejoices in your salvation.I will sing to LORD ‘s praise,for he has been good to me.
We begin to lament well by recounting to God our pain. Notice how the psalm begins with four statements that start, “How long?” This is not a calmed, cool, “I’m just asking a question” sequence of inquiries. The psalmist is wailing. He feels like God has forgotten him and turned his face away. Pause there for a second. Have you ever felt like God has forgotten you or that he’s ignoring you? Do you feel the pain behind such a blatant contradiction to what we (and this psalmist as well!) know to be true? Our God never forgets anything. He knows everything. And the greatest blessing you can offer someone is for God to “make his face shine upon you.” (see Numbers 6:25). So, to cry out to God the way this psalmist does is not a quiet sobbing in the corner. The volume is turned up high.
Note also that the psalmist looks inward and outward. He wrestles with his thoughts and looks at his enemies. He fears that his foes will take credit for his demise. The Bible talks about our enemies quite often. For most of us, we can think of few human beings who hate us. So, we (rightly!) turn our attention to the greatest enemy of our souls, the devil himself. True enough. But we should not be naive enough to think we don’t have people who hate us. We follow the One who was hated and scorned—enough that they nailed him to a cross. If we haven’t experienced persecution because of our faith yet, we shouldn’t be surprised if that changes sooner than we’d like.
Some of us, depending on our personality or culture, resist this terribly. We think the psalmist was sinning when he uttered the first four verses of this psalm. Or we rush to a theological resolution like, “Well…that’s just his flesh talking. He gets straightened out when he remembers that ‘greater is he who is you than he who is in the world.’” To be sure, I John 4:4 is true. But we rush too quickly to resolutions that don’t really resolve if we skim past the lengthy laments in these psalms. We should also remember the many honest expressions of pain in Job, the Prophets, the entire book of Lamentations, and Jesus’s intense prayer in the Garden of Gethsemane. God doesn’t tell us to shut up or get ahold of ourselves when we cry out to him in our pain. He listens. And his word encourages us to keep talking—to him and to ourselves—until we see the fullest picture possible.
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The book, while scary and disheartening, is truth-seeking and ultimately optimistic. Ritchie doesn’t come to bury science; he comes to fix it. “The ideals of the scientific process aren’t the problem,” he writes on the last page, “the problem is the betrayal of those ideals by the way we do research in practice.”

In a year where scientists seemed to have gotten everything wrong, a book attempting to explain why is bizarrely relevant. Of course, science was in deep trouble long before the pandemic began and Stuart Ritchie’s excellent Science Fictions: How Fraud, Bias, Negligence, and Hype Undermine the Search for Truth had been long in the making. Much welcomed, nonetheless, and very important.
For a contrarian like me, reading Ritchie is good for my mental sanity – but bad for my intellectual integrity. It fuels my priors that a lot of people, even experts, delude themselves into thinking they know things they actually don’t. Fantastic scientific results, either the kind blasted across headlines or those which gradually make it into public awareness, are often so poorly made that the results don’t hold up; they don’t capture anything real about the world. The book is a wake-up call for a scientific establishment often too blinded by its own erudite proclamations.
Filled with examples and accessible explanations, Ritchie expertly leads the reader on a journey through science’s many troubles. He categorizes them by the four subtitles of the book: fraud, bias, negligence, and hype. Together, they all undermine the search for truth that is science’s raison d’être. It’s not that scientists willfully lie, cheat, or deceive – even though that happens uncomfortably often, even in the best of journals – but that poorly designed experiments, underpowered studies, spreadsheet errors or intentionally or unintentionally manipulated p-values yield results that are too good to be true. Since academics’ careers depend on publishing novel, fascinating and significant results, most of them don’t look a gift horse in the mouth. If the statistical software says “significant,” they confidently write up the study and persuasively argue their amazing case before a top-ranked journal, its editors, and the slacking peers in the field who are supposed to police their mistakes.
Ritchie isn’t some crackpot science denier or conspiracy theorist working out of his mom’s basement; he’s a celebrated psychologist at King’s College London with lots of experience in debunking poorly-made research, particularly in his own field of psychology. For the last decade or more, this discipline has been the unfortunate poster child for the “Replication Crisis,” the discovery that – to use Stanford’s John Ioannidis’ well-known article title – “Most Published Research Findings Are False.”
Take the example of former Cornell psychology professor Daryl Bem and his infamous “psychic pornography” experiment that opens Ritchie’s book. On screens, a thousand undergraduates were shown two curtains, only one of which hid an image that the students were supposed to find. The choice was a coin toss, as they had no other information to go on. As expected, for most kinds of images they picked the right curtain about 50 percent of the time. But – and here was Bem’s claim to fame – when pornographic images hid behind the curtails, students choose the right one 53 percent of the time, enough to pass for statistical significance in his sample. The road for top-ranked publication was wide open.
When the article came out after passing peer review, the world was stunned to learn that undergrads could see the future – at least when images of a sexual nature were involved. Proven by science, certified by The Scientific Method™, the psychology world was thrown into chaos. The study was done properly, passed peer review, and published in a top field journal, with the same method that underlies all the other well-known results in the field. Still, the result was totally bonkers. What had gone wrong?
Or take the don of behavioral economics, Daniel Kahneman, whose many quirky experiments convinced an entire economics profession of individual irrationality and ultimately earned him the Nobel Prize. The psychological literature on so-called ‘priming,’ part of which is used by behavioral economists, suggested that tiny changes in settings can produce remarkably large impacts in behavior. For instance, subtly reminding people of money – through symbols or the clicking noise of coins – makes them behave more individualistically and less caring of others. “Disbelief is not an option,” wrote Kahneman in his famous best-seller Thinking, Fast and Slow, “you have no choice but to accept that the major conclusions of these [priming] studies are true.”
Beginning in the 2010s, psychologists tried to replicate these famous results and more. When tried elsewhere, with other students, better equipment, or larger samples – or sometimes with the exact same data – the same results wouldn’t emerge. How odd. Lab teams tried to replicate many established findings, coming up way short: “The replication crisis seems,” writes Ritchie, “with a snap of its fingers, to have wiped about half of all psychology research off the map.” There was something structurally wrong in the way that psychology found and displayed knowledge. Some research.
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Rather than doing my utmost to fully obey even very difficult commands, I turn quickly to the exclusions. I become an expert on what God does not mean rather than a demonstration of what he does. I live safely and comfortably rather than radically. And, I fear, I end up living in self-satisfied rebellion rather than free and joyful obedience.

I have long observed a fascinating but concerning tendency when I read one of the Bible’s clear commands. I have observed it in myself and I have observed it in others. It’s the tendency to turn quickly from what the Bible does command to what it does not, from the plainest sense of one of God’s directions to a list of exceptions or exclusions. It’s the tendency to hear what God says and immediately reply, “Yeah, but…”
“If anyone slaps you on the right cheek, turn to him the other also,” Jesus says. Yeah, but you don’t really mean that in any sense but the metaphorical, right? Surely I shouldn’t actually allow myself to be harmed without mounting a strong defense. Surely I shouldn’t actually suffer unjustly without some kind of recourse or retaliation?
“Love your enemies.” Yeah, but they are your enemies too and they are doing harm to your people and your church. I’m sure you don’t mean for me to actually love them. What if I just pray for them and leave it at that? Isn’t righteous anger and imprecatory prayer a better response in this case?
“Give to the one who begs from you, and do not refuse the one who would borrow from you.” Yeah, but I know that beggar is going to use the money to buy booze and I’m pretty sure that borrower is going to fritter it away on something ridiculous. Surely wisdom should trump generosity in this circumstance, shouldn’t it?
“Be subject for the Lord’s sake to every human institution, whether it be to the emperor as supreme, or to governors as sent by him to punish those who do evil and to praise those who do good.” Yeah, but I’m sure you don’t mean for me to be subject to this ruler, this governor, this institution. Don’t you see how he stole the election? Don’t you see how he hates and defies you?
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