Questions Concerning God, Man and Faith
Howard Ferstler
The
following short essay is
designed to both challenge and
possibly strengthen the faith of
those with a religious approach
to life and perhaps allow
skeptics to better understand
just why they are skeptical.
After all, some skeptics are not
informed well enough about
either philosophy or theology to
specifically know why they are
doubters. They just do not like
religion and religious people,
possibly due to unsettling
childhood experiences.
Ironically,
the questions, themes, and
paradoxes outlined below may
concern nonbelievers more than
believers. Indeed, there it is
likely that nonbelievers are
often more involved with
the nature of belief than those
who have happily and securely
embraced religion and have
stopped asking really serious
questions. Why ask questions
when your religious canon has
already outlined all of the
answers for you? More
importantly, why ask questions,
when doing so involves the risk
of coming up with answers that
are disquieting?
In
any case, the ten points below
involve questions and paradoxes
that any individual who has a
professed and hopefully solid
faith should be both willing and
able to deal with, in spite of
their potential to undermine
beliefs and shatter a few
illusions. The most profound
faith is the one that can
conquer skepticism from both
within and without.
Regarding
faith as it applies to nearly
all religious systems, I realize
that having it makes the
vicissitudes of life easier to
handle – which may be one
reason why religious people have
a tendency to outlive their
skeptical counterparts. Being in
the presence of God (real or
imagined) certainly does calm
the soul. On the other hand, a
mature attitude says that
believing in something
transcendent in order to feel
better or safer, or be more able
to cope with a world that seems
chaotic and unjust, is not
preferable to knowing and living
with the often demoralizing
facts. Adults face facts,
whereas perpetual children
create fantasies to cope with
them. Philosophers revel in
questions, even those which are
unanswerable, whereas those with
religious sensibilities are more
interested in often pat answers
(the simpler the better, no
matter how complex the issues)
than in dealing with difficult
questions. Skeptics (at least
real ones) face facts, whereas
believers resort to faith as a
shield against pain, and, well,
facts. The opinions of believers
notwithstanding, non believers
are often as aware of life’s
injustices as any religious
person, but a serious non
believer is not willing to shut
down his rational faculties in
order to rest better at night.
For
many skeptics, satisfying
curiosity, searching for large
and small truths, and simply
thinking about reality and
learning more about it every day
by any means available is more
intellectually (and even
spiritually) satisfying than
embracing irrational and
doctrinaire beliefs –
especially those that continue
to be disputed and even fought
over by people around the world.
Remember, historically those
opposing beliefs have often
resulted in wars, murder, and
devastation. Being a “true
believer” (with a nod to
sociologist Eric Hoffer) may not
be as ultimately beneficial as
it is cracked up to be.
Note
that for simplicity’s sake I
will sometimes use the pronoun
“him’ or “he” when
referring to God, even though it
makes no sense at all to assign
gender to a spiritual entity.
(Cynics might prefer the pronoun
“it.“) In addition, when
referring to the concept of god,
as opposed to discussing
“the” God, I will omit
capitalization.
First question: Is God really benevolent and fair minded?
To
one looking in from outside of a
faith, and in terms of rational
behavior (and this is clearly
evident throughout scripture),
the God of Abraham (who is
worshipped by Christians,
Muslims, and Jews, but in
different ways) appears to lack
self-esteem. At least it seems
that way if we apply human
standards of decency, fairness,
and probity – standards that
God has supposedly given to us
as part of his creative work and
which he should have in more
emphatic form than any human.
For
example, why is God so obsessed
with having people worship
him? Why does this supposedly
all-powerful being fixate upon
having humans pay him homage? Is
God, as Anselm indicated in the
11th Century, seeking
conformity to his seigniorial
honor? This seems odd, and
basically makes God adhere to
early medieval human
standards of behavior towards
vassals. However, if he is
indeed all-powerful he certainly
would not need to be worshipped
to be fulfilled. Indeed, by most
civilized standards, a need to
be idolized denotes weakness,
not strength. A genuine god
would be satisfied completely by
just being God.
The
Bible also indicates that God is
“jealous,” meaning that his
wrath will descend upon those
who either have other gods
before him (note that this
comment from the Bible implies
that there are indeed
“other” gods) or simply
ignore him. God appears to be
slighted if he is not the center
of attention – which would be
character flaw in a human being.
A god that needs this kind of
attention comes across as an
entity that is anything but
strong in character.
Obviously,
believers would say that he is
God, and, jealous or not, he
obviously makes the rules. He is
king, and as kingship evolved in
the later Middle Ages, God
requires devotion suited to subjects
rather than to vassals. In many
ways, the modern view of God has
evolved from this medieval
approach to power and
leadership.
However,
why didn’t this god just build
a good, trouble-free and just
world to begin with; a world in
which happy and healthy people
could live comfortably and then
give them a decent afterlife as
a reward for living well? Why
create such an unbalanced
situation? Why allow people to
be punished for being victims of
a botched creation job?
If
a human being had this approach
we would declare him to be a
borderline sociopath and
obsessed with power for its own
sake. For some reason, certain
Christians (and Muslims and
Jews) actually celebrate this
kind of behavior in their god,
as if it is somehow the way a
god should behave. However, a
truly just and good god
would be more magnanimous and
would cut people some slack. The
last thing this god would want
would be for his intelligent,
free-thinking, independent, and
precious creations to grovel at
his feet, and then be punished
forever if they did not comply
with his often vaguely outlined
and sometimes downright
confusing demands.
A
proper god certainly would not
see his creations punished for
simply ignoring him, any
more than a human parent would
allow someone to punish their
children for doing the same
thing.
Second question: does God want people to be his servants?
God
has the power to allow people to
go to either heaven or hell –
or, shall we say (for
Christians, at least) that he
makes it possible for people to
opt out of hell by accepting his
gift of grace. However, in order
for anyone to receive his grace
and escape the fires of
damnation they must first
declare their love of him (love
based upon what, a fear
of going to hell?!) and also
declare that they realize that
without his allowing this option
they are headed to the fires of
damnation after they die. In
other words, in order to get on
the good side of God one must
become his servant and by
definition his slave. Assuming
this is the case, is this
approach proper behavior for a
god? I mean, a human mother or
father would not allow their
children to receive such
punishment for minor
infractions, and yet we see no
problem with God doing that sort
of thing with his adult
children. Again, why doesn’t
he just cut people some slack
and let them be judged by their
deeds? Why is God so extreme in
his approach to human behavior?
Third question: why hasn’t God given humans a level playing field?
Unfortunately,
the situation with God’s grace
is even worse than what we have
outlined above. For it appears
that God has also arranged to
make it easier for some
people to obtain grace than
others. For example, those who
were raised in the faith, those
who attended Billy Graham
crusades or Pat Robertson or
Jerry Falwell rallies, or those
who watch televangelists, etc.,
have many opportunities to hear
the Christian “word” and
become saved. And, needless to
say, many of those who lived
during the time of Jesus (or
Mohammed or Moses), and were of
course in the right locations,
certainly had opportunities that
nobody who followed later on
ever had. Well there is the
exception of, perhaps, Saul of
Tarsus, who was given a free
pass like no one else in
history.
On
the other hand, God (the
Christian god in this example)
has made it nearly impossible,
or even absolutely impossible,
for others to obtain similar
grace. For example, all of the
Chinese and Indian peoples,
central Asian peoples, and
Sub-Sahara African peoples, and
North and South American, and
even European peoples who lived
prior to Jesus showing up or
even for centuries after he
showed up are at a huge
disadvantage. Ditto (if we
digress to the Muslim point of
few for a moment) for those who
failed to get the message prior
to Mohammed’s preaching. They
did not have radio or TV in
those days, so televangelists
could not get the word out over
a large area, and the disciples
could not possibly reach all of
them after Jesus was resurrected
(or were out of range of
Mohammed’s faith-spreading
horsemen). Millions of people
have apparently gone to hell
simply because they were either
too far away from assorted
apostles and preachers after the
resurrection (or after
Mohammed’s elevation) to get
the news, or lived and died
before Jesus or Mohammed were
born. They were victims of being
in the wrong places at the wrong
times. Note that I am ignoring
the Jewish issue for the moment,
because most members of that
religion seem to have been
singularly uninterested in
picking up converts.
Yes,
I realize that some people say
that God has taken this into
account and that those people
did (and will) indeed, in some
way, have a chance, but to the
best of my knowledge there is no
mention of this in the Bible or
Koran. (In the old days, Quakers
had a solution for this dilemma:
God makes himself known to all
through an inner light. However,
I still see this as wishful
thinking and not as a solution
to the dilemma, given the lack
of its mention in the ancient
Holy Books.) And even if those
in distant lands or who were
living during the wrong time
period still had some way
to hear the word, so to speak,
it is still obvious that many
people have had better chances
to “get right with God” than
others. The playing field has
been anything but level.
On
top of that we have scads of
people who were able to
hear the "word" during
their lifetimes, but were in
such dire straits or had had so
many bad things happen to them
during those lifetimes that they
would be inclined to think that
no "good" god would
allow something like this to
happen to decent people.
For
example, while some Christians
thank God for not letting one
thousand people die during some
natural catastrophe when, say,
only five hundred actually did
(or for losing only one arm
during an accident instead of
both arms), a more rational
person would be inclined to
think that no "good"
god would have something so
terrible happen in the first
place. If God is good, why is
the world in such sad shape? Why
did an all-powerful God allow
the world to devolve into such a
mess and let people be put into
such outrageous situations? Why
do we have South American,
Middle Eastern, and African
tribal people often living in
isolated and abject poverty,
with violence sometimes all
around them, while at the same
time so many North American and
European people are living in
first-class (by world standards)
luxury? Is it possible that God
really is not all powerful?
Yeah, I suppose we could blame
Adam and Eve for getting things
off to a bad start (original
sin), but why should everyone
who followed them be punished
for that couple’s foolishness?
Another
interesting paradox involves
Noah’s Ark. Prior to the
Flood, God obviously realized
that he had blown his initial
creation enterprise and to solve
the problem he decided to flood
the world and kill off all the
bad people. (Where he got the
surplus water to do this is
another, science-related issue,
of course.) To save a few
humans, he had Noah build the
ark and then God arranged to
have animal pairs get on board
to be spared drowning. (We will
pass on commenting upon obvious
problems with inbreeding that
would result from brother and
sister animals copulating to
repopulate the planet from just
two starters.) That way, the
planet could continue to soldier
on after the water receded.
Yes,
I realize that this story is
supposed to be a parable, at
least as interpreted by more
liberal believers, although this
is not demonstrated as such in
the Bible. However, parable or
not, it is interesting to note
that rather than save a huge
number of innocent children, God
chose to save a multitude of
animal species and let those
innocent children sink into the
water right along with their
supposedly evil parents. Now, I
love animals as much as the next
liberal, but this parable seems
to be a bad example of a
benevolent god.
Yes,
I also realize that a typical
religious answer to why bad
things sometimes happen to good
people is that in the long haul,
as long as faith is maintained,
they will be rewarded – in
heaven – by God. OK, this says
that we can understand the
misfortunes or even the torture
of people or the drowning of
innocent children during the
flood, because later on those
same people will be with God and
glory. I find this to be rather
weird, actually, given that
other people (most of us here in
North America, for example) are
never tortured this way during
their lifetimes, live happily,
and then go smoothly to heaven
after they die. The excuse comes
across as an apology for a
flawed theological construct.
Fourth question: does God reward ignorance and favor it over intelligence?
Why
is it that God has made it
possible for anti-faith, secular
ideas to be discovered and
embraced by intelligent, curious
and scientifically minded
people, who would then be
inclined to doubt the existence
of God?
Here
I am talking about things such
as Darwin’s theory of
evolution, assorted geological
discoveries that peg the earth
as being billions of years old,
the big-bang theory, the
existence of other worlds
circling distant stars, the
creation and extinction of
animals and whole species before
man ever showed up on earth,
etc. At the same time, God
rewards less curious types who
think that scientific evidence
was put on earth by God (or
perhaps Satan, with God’s
permission) to fool
intellectuals and scientists and
put them on the path to hell.
Why
does God make it so difficult
for intelligent and well-read
people to gain the faith and so
easy for naïve and less well
educated individuals to obtain
his grace? It looks like God
prefers that people stay dumb
and submissive. Those with a
more intellectual approach need
not apply, because their innate
skepticism and scientific
curiosity act as a barrier to
faith. Ironically, this almost
makes the case for not letting
one’s children go to college,
particularly if they would be
inclined to take science and/or
philosophy courses. The
experience could corrupt them.
Fifth question: is God truly just?
Rather
than simply cause people who
were bad when they were alive to
cease to exist after death, in
other words, die and be
genuinely dead, God appears to
have arranged for sinners to
remain alive after death and go
to hell and burn there forever.
Yes, I realize that Christians
will note that God does not send
people to Hell; rather they send
themselves to Hell for not
accepting his grace. However, if
God is all-powerful why has he
allowed this kind of situation
to come to pass in the first
place? Why not sweep Satan aside
and allow the world to become a
full-time paradise right now,
with people living happily
forever right here on earth?
Instead,
what we have is a situation
where there is no
straightforward "no
afterlife" or "you are
dead" punishment for those
who thwart God. They continue to
live on in the afterlife but
become theological pot roast
forever. And remember (to again
outline the Christian
theological view) you get this
treatment even if you only
sinned a little bit but still
rejected god's gift of grace.
The big sin is not being a
monster; rather, the big
sin is rejecting God’s grace.
Hitler and Stalin get the same
after-death treatment as some
rather nice person who still
rejected God’s gift.
Actually,
as I see it (with a nod to
Friedrich Nietzsche), the real
vindictiveness comes from the
theologians who, over the
centuries, have dreamed up this
mythology. If one cannot become
a great military leader and
conquer societies by force or
become an enterprising captain
of industry they should consider
becoming a theologian and then
gain power by preaching fire and
brimstone – in addition to
love, of course. After all, the
best a general can do is command
an army and maybe conquer
physical land areas, and the
best an industrialist or lawyer
or accountant can do is amass
great wealth. On the other hand,
a theologian can gain ultimate
power (assuming people believe
him) by promising eternal
punishment in hell for
disobedience.
Another
irony involves the concept of
predestination, which says that,
your existential free will
notwithstanding, God knows what
you are going to do all your
life long. He knows if you will
eventually embrace what he
offers and he knows if you will
ultimately reject it. This means
that he ultimately knows from
the moment of your birth whether
you are going to heaven or hell
after you die. Given that many
obviously might be headed for
the latter because they reject
God‘s grace, one wonders why
God allowed them to be born in
the first place. Seems like such
a waste.
Sixth question: what does it mean to know that God is real?
Regarding
any evidence that God even
exists, we have to first realize
that there is a philosophical
discipline called
“epistemology” that deals
with how we know. (Every college student should be required to take a course in
this discipline.) That is, while
a believer may claim to
“know” that their redeemer
or god lives and offers
salvation, that kind of knowing,
while perhaps psychologically
satisfying, is not really
“knowing” at all. At best,
it is wishful thinking.
Of
course, for Christians one
theological explanation for the
ability to gain true knowledge
involves having the Holy Ghost
enter the willing individual and
bestow faith and knowledge upon
them. By believing, the
individual then is allowed to
understand the basics. This is a
conversion artifact that
believers say permit an
individual to know God and know
their faith without having to go
through the rigors of conquering
skepticism and evaluating
various contradictory artifacts
within the canon. The paradox of
epistemology is defeated by the
intervention of an outside
power. The problem with this
explanation is that it denies
the supposed theologically
importance of free will
(something that is basic to
religious belief if people are
supposed to be free to choose to
believe in God) and basically
turns the recipient into an
automaton that is being
manipulated. They embrace the
faith by means of something
other than their own rational
faculties.
Interestingly,
religious individuals,
particularly those who embrace
“creation science” or
“intelligent design” will
claim that their scientific
theories (for example,
procrustean data regarding the
not so ancient age of the earth
or disproving the theory of
evolution) are as valid as those
put forth by secular scientists.
However, there is an important
characteristic of a scientific
theory or scientific hypothesis
that differentiates them from an
act of faith: a genuine
scientific theory or hypothesis
should be falsifiable.
That
is, there must be some
experiment or possible discovery
that could potentially
prove the theory or hypothesis
untrue – in other words, a
workable version would have to
have the potential to be
empirically disproved. For
example, Einstein's “Theory of
Relativity” made predictions
about the results of experiments
done many decades later to prove
it valid. Potentially, those
experiments could have produced
results that contradicted
Einstein, so that theory had the
potential to be proven
wrong.
In
contrast, a “theory” stating
that Mars is populated by aliens
who can read minds and will
disappear into underground caves
whenever a space probe with a
camera flies over is not
falsifiable: these aliens are
postulated in such a way that no
one can ever detect them. Their
status cannot be rationally
validated, which means that this
particular “theory” is not a
scientific theory at all.
Similar
arguments apply to abominable
snowmen, Bigfoot, flying
saucers, the Loch Ness Monster,
and, shall I say it, God. Tell a
religious person that drinking a
50/50 blend of prune juice and
stout will make them bulletproof
and they will no doubt require
the person making that statement
to come up with proof (yuk).
However, tell them that their
primary theological reference
book was indirectly written by a
currently invisible deity who
will force (or at least allow)
them to be punished for all time
if they fail to accept its
sometimes confusing and even
contradictory primary assertions
and they will probably require
no validation at all.
A
frequent criticism made of the
scientific method by seriously
religious people (at least those
who aggressively push the
“intelligent design” or
“creation science” agenda)
is that it cannot accommodate
anything that has not been
proved. The argument then points
out that many things thought to
be impossible in the past are
now everyday realities. However,
this criticism is based on a
misinterpretation of the
scientific method. When a
hypothesis passes the test and
is adopted as a theory it
correctly explains a range of
phenomena it can be proven wrong
by new experimental evidence.
When exploring a new set or
phenomena scientists do use
existing theories but, since
this is a new area of
investigation, it is always kept
in mind that the old theories
might fail to explain the new
experiments and observations. In
this case new hypotheses are
devised and tested until a new
or updated theory emerges. One
example of this was the
modification of the Newtonian
theories of the universe by
those put forth by Einstein.
There
are many types of
“religious-scientific”
theories that supposedly embrace
experimental evidence. However,
when examined closely they turn
out to be nothing but statements
of faith. For example, the
argument, cited by some
religious creationists, that
science is “just another kind
of faith” is a postulated
stance that ignores the basic
character of science. One theory
of gravity, for example,
explains why people and objects
don't float off the earth. All
you have to do is jump to verify
this theory – no leap of faith
(pun intended) is required. On
the other hand, a belief in a
transcendent God involves faith,
and while one might think that
this is somehow self-evident,
there is no way to prove that it
is anything but wishful
thinking.
Of
course, for certain 19th
century existential theologians
like Søren Kierkegaard (as well
as many of today’s
evangelicals and
fundamentalists) one attraction
of the Christian religion was
(and remains) it’s seeming
absurdity – its absolute
separation from the realm of
rational analysis. It was the
self-mandated, anti-intellectual
nature of the faith (yes,
Kierkegaard was indeed rebelling
against the rational theology of
his day, as well as the secular
rationalism of Hegel) that, for
him at least, made it appealing.
For him, any rational analysis
of either spiritual or material
reality would always lead to an
absurd dead end. For Kierkegaard,
what was required was a leap
of faith that both
transcended any rational
approach, and rejected any
application of logic. The
problem with this path to
salvation is that it leaves the
door open for all sorts of other
irrational leaps of faith. We
now see this in various forms in
both Christianity and other
faiths like Islam, where the
more militant members believe
that becoming a suicide bomber
gets one a fast-track ticket to
paradise and lots of
girlfriends. In the secular
realm, the “faith before
rational analysis” approach
resulted in the Nazi and Fascist
monstrosities during the 1930s
and 1940s and results in the
irrationality of North Korea
today.
Seventh question: is there a danger with having faith-based ethical systems?
The
seventeenth century philosopher
Benedict Spinoza, like the later
philosophers Friedrich Nietzsche
and John S. Mill (and even,
shudder, Karl Marx), noted that
religion helps to keep confused
and/or weak people in line. They
saw it as a necessary evil –
well, admittedly, not Marx, who
saw it as a noxious opiate,
while coming up with his own
secular version of true belief.
They would probably say that it
would be nice if people had the
backbone to admit that the world
and reality are basically
unjust, with chance often
dominating on the existential
level, and with no redemption
(and with everybody dying at the
end), but most people are just
not up to the task. They need
religion (be it Christianity,
Islam, Buddhism, Hinduism,
Judaism, etc.) to offer up a
simple, and ultimately happy,
analysis of a complex and often
unfair world.
Believe
it or not, if we are talking
about society in general, I tend
to agree, and I believe that
Spinoza would be in agreement,
too. I think that many
individuals are just not able to
deal with the vicissitudes of
reality – and they need a
mythology of some kind to
stabilize their lives and give
the whole situation some kind of
balance and meaning. That the
universe is just outwardly
random and amoral chaos (at
least if we are talking about an
everyday common sense analysis
not to be found in a physics
laboratory or at a Hegelian
metaphysics seminar) will not do
it for them.
Perhaps
most importantly, the majority
wants to happily live forever,
which may actually be the
bottom-line primary motive for
having faith. On the other hand,
atheists are in the not
altogether enviable position of
having nothing more than
personal integrity and courage
to fall back upon in the long
haul. No afterlife rewards for
them: rather, it is a drop into
blackness at the finish line. It
is scary being an atheist,
because philosophically,
theologically, and rationally
they are all alone. However,
being an atheist also requires
genuine courage, unlike what we
have with those who embrace an
all-powerful deity. We will deal
further with religious courage
up ahead.
Walter Kaufmann, a philosopher who
taught at Princeton years ago,
said that while there may be no
external god to keep us in line
and offer up rewards (or
punishments), a nonbeliever
could still live an
ethical and courageous life. I
think he was correct, as
evidenced by the fact that many
nonbelievers do indeed live
ethical and courageous lives.
(The philosopher Aristotle even
authored a book dealing with
ethics that showed that people
could be noble and moral, based
upon practical and socially
related considerations.)
However, on the macro (as
opposed to the micro) level,
Nietzsche noted that if God were
eliminated from existing,
theologically centered societies
all hell (pun intended) would
break loose. The great Russian
novelist Feodor Dostoyevsky also
was aware of this. On the micro
level, most people need a belief
in God to keep their lives
stabilized, and on the macro
level society itself needs such
beliefs to prevent wider chaos.
Kill god, which Nietzsche said
we had already done, and
everything is permitted. Morals
go out the window. Some modern
philosophers, with a bow to
Nietzsche, think this is
responsible for the growth of
atheistic fascism in the 20th
century and the monstrous wars
and concentration camps that
resulted.
Of
course, some individuals,
including Nietzsche (and perhaps
Sam Harris), believe that
religious systems have created
this predicament. As a result,
the status quo must be
maintained in order to keep the
created situation from getting
out of control. (Harris would no
doubt feel just the opposite,
with the status quo eventually
leading to disaster.) If
religion or the religious frame
of mind had never come into
existence it would be possible
to have ethical societies that
base their social behaviors on
feelings for the value of man
and the need for order and
justice. (This reflects
Aristotle’s approach, for
example, and even parallels the
ideas of the novelist and
admirer of Aristotle Ayn Rand,
as well as the much more cynical
and admirer of Nietzsche Henry
L. Mencken.) However, because
religion was created and refined
by theologians for hundreds and
hundreds of years, societies
have built ethical systems based
upon a sense of belief and
coercion. That is, one behaves
sanely and correctly because
God (as defined by the
theologians) desires such
behavior, and not necessarily
because of practical or humane
considerations. Consequently,
take away that belief in God and
all bets are off; anything goes.
Theologians have essentially
built a system that depends upon
afterlife rewards (Heaven) and
punishment (Hell) to function,
and without those qualities
society would go off the deep
end.
Interestingly,
while Nietzsche thought the
situation was untenable he still
worked to solve the problem in
many of his book-length essays.
On the other hand, Dostoyevsky,
who was fully in favor of the
religious status quo, wrote
powerful novels that illustrated
just what might go wrong if
people turned their backs on the
existing faith and started
treating God as a myth. Both men
were fully aware of the social
impact of a belief in God
(independent of any discussion
of whether or not God actually
exists), but both came up with
different approaches about what
should or should not be done.
Nietzsche wanted a re-evaluation
of values and proclaimed the
“death of God” in order to
free man, whereas Dostoyevsky
wanted society to renew its
faith in God, which he felt
would be the only way to make
man truly free.
My
take on this is that it is
preposterous to believe that the
main reason people are good is
because they want to win favor
with God. Being “good” is
far more complex than that, and
from a historical perspective
does not require a belief in God
at all. There have been plenty
of good atheists throughout
history, just like there have
been many confused and even
vindictive religious zealots who
have been anything but good.
Eighth question: do religious people need courage?
Religious
people often comment on how it
requires courage to be a member
of their faith. However, being a
devout Christian (or Muslim, or
Jew, or just about any other
kind of religious adherent)
should not require courage at
all, theological arguments to
the contrary. Why would anyone
need courage when they are
backed up and supported by (and
on the team of) the most
powerful force in the universe,
namely God? If a Christian
exhibits fear of anything in
this world it is proof that
their faith is not solid. A real
Christian, or Muslim, or Jew
would and should fear nothing
– ever. No doubt, this
approach to courage stiffens the
backbones of suicide bombers
worldwide, just as it allowed
early Christians who were thrown
to the lions to sing hymns as
the beasts closed in.
Ninth question: do outwardly religious people really believe in God full time?
Ask
any believer if they would do a
"bad" thing while
their mother or father were
watching them (assuming the
parents were still alive).
Usually (and hopefully) they
will say, "no." OK,
now ask them if they sometimes
do "bad" things when nobody
is watching. They will almost
certainly have to admit that
they do, even if those bad
things are as minor as exceeding
the speed limit and putting
pedestrians and other drivers at
risk, or stealing pencils from
the office. At the very least,
they will still have sinful
thoughts at times, even if they
behave.
However,
point out to them that by the
very definition of their faith
God is always watching
them (and also knows their
thoughts) and so when they do
sinful things (or have sinful
thoughts) God immediately sees
it and is saddened. Indeed, God
even knows the deed before it is
done. The believer should
obviously know this is the case,
and yet they still often,
or at least sometimes, do those
sinful things (and have those
bad thoughts). The logical
upshot appears to be that they
doubt the existence of God when
they do bad things and have bad
thoughts. Yep, their very faith
in the existence of God is not
100 percent, because if they
really, really believed
in scripture they would behave
correctly all of the time. If
they are so sure about their
faith that God exists why do
they behave (or think) sinfully
at times?
The
philosopher Plato touched on
this characteristic in his
writings (although he was not
referring to religious belief,
but rather knowledge of good and
evil), and pointed out that if
you really, really
believed something you would not
do anything that would
compromise that belief. If you
believed that doing bad things
was bad you would not do bad
things. Medieval and
Reformation-era theologians
often capitalized on this
approach when they were
interpreting proper Christian
behavior. It justified
inflicting terrible punishments
upon wrongdoers.
Actually,
an interesting spin-off from
this topic involves the story of
Abraham and his son Isaac as
recounted in the Bible. In that
biblical tale, God commands
Abraham to sacrifice Isaac.
Abraham dutifully takes his son
up onto a mountaintop and goes
through the preparatory motions
as instructed. However, at the
last second God has an angel
intercede and stop Abraham from
doing the deed. The supposed
moral to this story involves the
beauty of true faith and true
obedience. It certainly has to
appeal to authoritarian
theologians, and even to
religious liberals who see it as
a parable.
However,
on second thought the story
borders on the perverse. I mean,
if we accept the existence of a good
god, it is obvious that Abraham
should have rejected God’s
command, simply because he would
assume that it was a ruse put
forth by Satan. He would
presuppose that a benevolent God
would not have a father
sacrifice his son. On the other
hand, if we do not accept the
existence of a god (good or
bad), we would have to presume
that Abraham was deluded. This
is a parable that would be
embraced by suicide bombers and
those who bushwhack abortion
doctors and not people of
proper faith – or skeptics.
Tenth question: what if God were visible?
Actually,
things are even more
problematical for the believer
than what we just discussed. Ask
them about whether, if God were
actually visible and
watching them all the time and
even reading their thoughts,
they would do those sinful
things that they sometimes do,
or even think about doing. They
almost certainly would say
"no." (A deity
surrounded by angels and looking
down from the sky would be both
intimidating and terrifying, and
if Jesus were standing nearby
and very visible the believer
would obviously behave.) Then
point out that their sometimes
sinful behavior with an
invisible, but still very real
God looking on is an indication
that they really do not
believe in God a hundred percent
of the time at all. Rather, they
use him in their daily
activities as convenience
requires. OK, let’s be fair
here and admit that people like
Jonathan Edwards, Increase
Mather, Martin Luther, Thomas
Aquinas, St. Francis, and St.
Augustine, among others, were
serious enough about their
faiths to most of the time
behave as if God were always on
hand – and watching. But they
were exceptions.
The
usual theological excuse is that
even the most true of believers
are human and weak, and will
occasionally succumb to
temptations. Aristotle, writing
a counterpoint argument against
that of Plato discussed above,
even embraced this phenomenon in
his ethical writings. (An
interesting discussion of these
two approaches towards ethics
can be found in the fourth part
of Baldesar Castiglione’s The
Book of the Courtier,
published in 1528.) Sometimes,
emotions get the better of us,
no matter what we believe.
Aristotle was not writing about
religion, of course, and was
instead outlining reasons why it
is necessary to have codified
laws to keep people in line when
they let emotion get out of
hand. In the seventeenth
century, Spinoza (who was born a
Jew but was precocious enough to
get himself booted from the
synagogue at a young age, and
was also certainly no Christian)
also embraced this approach to
social law.
With
a nod towards the views of human
weakness put forth by Aristotle
and Spinoza, and with the views
of Plato notwithstanding, we can
at least admit that even the
most profound believers
vacillate at times. What
believer hasn’t at one time
faltered? After all, an
acknowledgement of personal
weakness is one of the
foundations of most faiths.
However, this still does not
explain just why they would
behave differently and not
succumb to temptation if God
were a visible presence
that was right there looking at
them all the time.
It
is likely that truly
religious people are rare, as
well as perhaps a bit confused
and deluded, with many even
having the potential to be
dangerous. Fortunately, most go
about their daily lives and do
no obvious harm. They also
appear to at least have the
potential to be quite happy.
Me?
Well, while I basically agree
with Thomas Edison, who
dismissed theology and felt that
at bottom religion is “all
bunk.“ However, I also happily
acknowledge the subtleties of
Aristotle, Spinoza, Nietzsche,
and Einstein, who, in addition
to their real-world expertise,
each had profound ethical and
theological views that went well
beyond the uncomplicated
dismissals of Edison. I even
admire Dostoyevsky and
Kierkegaard for their insights
into the religious mind. I see
God as the defining principle
of energy that allows the
universe to both exist and
function. I admire God
intellectually as manifested
reality, a reality that makes
the world real and to the mind
of a rational man who works to
understand its nature, makes it
rational, even if chance makes
the rules at ground level.
And this god is a reality that has zero interest in the day-to-day affairs of men.
Posted by: Brian Worley Ex-Minister.org October 2, 2009 All rights reserved