Long before Horatio Caine or Gil Grissom made crime scene investigating a primetime enterprise, the Bloodhound Gang was “there on the double” “wherever there’s trouble,” a doughty group of junior detectives who used science to solve crimes. Written by Newbery Medal-winning children’s author Sid Fleischman, the Bloodhound Gang was a beloved segment on the PBS television program 3-2-1 Contact, and my first encounter with the almost unbearable suspension, “To be continued.” Thankfully, with the help of their knowledge of science, no mystery remained unsolved for long.

What I did not realize at the time, or through years of absorbing Unsolved Mysteries, CSI, and my own scientific pursuits, was the hold that simple word “solve” would have on my understanding of mystery. For the Bloodhound Gang, as much as for the philosophers of science who have given rise to the notion, science is the invasion and defeat of mystery. That is to say, for many scientists (though certainly not for all historically), mysteries are there to be solved and put finally beyond us.

One can see how such a notion fuels the perception that science and faith are at odds with one another; science being the conquest of mystery and faith the act of making room for it. For Steven Pinker, Harvard Professor and cognitive scientist, certain aspects of religious belief can be thought of as “desperate measure[s] that people resort to when the stakes are high and they’ve exhausted the usual techniques for the causation of success.”(1) In other words, religion, like the story of the stork for parents not ready for their kids to know where babies come from, is simply a desperate attempt to explain away mystery, even if only by making space for it. And faith is thus seen as the grossly inferior CSI agent.

But what if mystery is less like a case for the Bloodhound Gang and more like the molecule of DNA they use to solve the crime? In so much of the culture in which we operate today, mystery is thought of in reductionistic terms. It is a momentary fascination that needs some higher reasoning, future information, or an hour of crime scene investigating to solve and explain. Everything we do technologically, medically, and scientifically is an attempt to put an end to mystery—to explain everything. But is that remotely possible? And would a reasonable explanation always dispel the mystery in the first place? As Thomas Huxley once put it, “[H]ow is it that anything so remarkable as a state of consciousness comes about as a result of irritating nervous tissue?”(2) Is mystery always something to be solved?

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Over the past two years, there has hardly been a week without a headline or sobering story concerning the record number of deaths from opiate overdose in the United States. A New York Times article announced an unexpected rise in the death rate for the United States. Death rates—the number of deaths per hundred thousand people—have been in decline for many years, the article noted. Yet a sharp rise has occurred, in part, because of the prescription drug epidemic. If the rise continues, the researchers noted, it could be a signal of distress in the overall health of the nation.(1)

The struggle with chronic pain and the difficult and complex task for professionals who treat it made me wonder about how societies deal with pain in general. In a recent article from The Economist called “The Problem of Pain,” global treatment and attitudes toward pain were explored in light of the U.S. epidemic of opiate prescriptions and overdose. The author notes that when illness strikes, patients in poorer countries expect to suffer. Even when the tumor on his hip grew to the size of a football, Mato Samaile, a frail 50 year-old Nigerian cattle farmer, was reluctant to go to the hospital. “When I found the lump I said to my son: ‘We can’t leave the farm. We should stay until after the rain falls.’” Amina Ibrahim, a surgeon at the hospital where Mato was eventually admitted, notes, “People are brought up to tolerate pain. If you don’t you are a coward. That is just our culture. So even doctors are not liberal on painkillers.”(2)

Of course, in many parts of the world, there is little or no access to any kind of palliative care or pain management. The Economist reported a story about a young boy with cancer in rural India. He had visited several clinics nearer to his home in search of pain relief before stumbling into a Hyderabad hospital, ragged and short of breath. It had taken him more than 12 hours to get there, and he died soon afterwards.(3)

It is difficult for me to imagine a world prior to modern pain relief, and I cannot imagine what it must be like to live with excruciating pain day after day. What I do know is how easy it is for me to seek out ways to alleviate the daily pain that accompanies living—both physical and psychic. And sometimes I wonder if these strategies end up leaving me less resilient or able to deal with harsher realities. In a technologically advanced world, where I simply need to push a button, I do not exert any effort. With faster and faster speeds for almost any product, I do not have to wait for anything. And for whatever ails me physically, I can simply take a pill for that. I wonder if my minor attempts at pain avoidance may actually weaken my ability to endure it when it comes.

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I am often asked in conversations with people outside of Christian faith why I am a Christian. Sometimes, before I am finished with an explanation, a litany of offenses associated with Christianity pours out as evidence against believing: all the bloodshed and religious wars, the Inquisition, anti-Semitism, etc. I actually don’t mind these kinds of critiques or questions. They are very important, and it would be foolish of me to pretend that the record of Christendom in the world was spotless. Much has been done in the name of Jesus by those who claim to be Christians, for which there should be collective shame.

Sometimes my honest acknowledgement of historic faults isn’t enough for my skeptical friends. Next, they scrutinize the Bible. Who wrote it? Can we trust it? How do we know it is God’s word? When it comes to the Bible, I also understand why these kinds of questions are raised. There are some fairly difficult passages, culturally specific events and contexts that can make the work of translation and understanding in this contemporary time—let alone for those who are completely unfamiliar with it—complicated at best. Again, it would be untruthful if those who studied the Bible pretended to understand everything within its narrative perfectly or completely.

One thing that is not difficult to see or understand, however, is all the humanity on display throughout the biblical narrative. Even the most ‘heroic’ or ‘epic’ of biblical characters are shown with their flaws and their weaknesses on display as much as their strengths. For example, Israel’s great deliverer Moses is called long past his prime and after having been exiled from the royal life in Egypt. We find him tending sheep in the middle of the wilderness. By his own admission, he is not a great public speaker, likely suffering from a speech impediment, and he struggles with his temper; he had killed an Egyptian and struck a rock with such force and violence that he was not permitted to enter the Promised Land. King David, the great king of Israel, was actually the youngest of his family when he is anointed as king. He is tasked to keep the flocks. The first born son was the normal and rightful heir to inheritance and leadership. He committed murder and adultery, conducted a census against God’s specific prohibition, yet he is the one described as a ‘man after God’s heart.’

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