Lex Luthor vs. Maximus the Confessor: An Apophatic Response to Atheism


Jesse Eisenberg as Lex Luthor in Batman vs. Superman

Warning: This Post Contains Spoilers

As nerds around the world fume over, what many agree is “a crime against comic book fans” and “the worst superhero film of all time“, one aspect of Zack Snyder’s controversial new film, Batman vs. Superman, has yet to be analyzed. I am, of course, referring to: (SPOILER ALERT) Lex Luthor’s argument for the nonexistence of God.

Moments before the film’s climatic battle between two of the worlds most beloved heroes, the insidious Lex Luthor–portrayed in this film as a sort of morbid cross between Mark Zuckerberg, Victor Frankenstein, and Jim Carrey–delivers a good-ole-fashion super-villain monologue. One that explains his motivation for seeking to destroy Superman (a seemingly all powerful, godlike, being who writes the sports section at a local newspaper) and reveals the movie’s true meaning. That’s right folks, Batman vs. Superman is not merely a superhero flick; it’s an allegory.

Lex Luthor is the personification of New Atheist Post-Enlightenment ideology: a zealous scientist hellbent on proving to the world that God (i.e., Superman) is neither omnipotent nor omnibenevolent and, thus, a sham. Batman represents man’s struggle (unwittingly spurred on by Luthor’s ideology) to overcome and ultimately defeat the God delusion; a delusion that many claim is harmless–and even beneficial–yet has the potential to destroy humanity. In short, Luthor’s speech reveals that the true conflict in this film is not between Batman and Superman; but, between man and God . . . or, at least, a particular conception of God.

As a philosopher, I found this subversive underlying theme intriguing. Not the least of which, because it affords me the shameless opportunity to use pop-culture as a platform for having a serious philosophical discussion. Also, because it affords me the chance to correct several common misconceptions.

Stated succinctly, Lex Luthor’s idea of God is so far removed from traditional Classical Theism (CT) it’s laughable. To demonstrate this, I will contrast Luthor’s conception of divinity with that of one of the greatest ancient exponents of CT: St. Maximus the Confessor. Then I will show how St. Maximus’ apophatic approach to theology provides a powerful response to Luthor’s argument for the nonexistence of God.

We shall begin by examining Luthor’s conception of the divine, and his argument, a little more closely.

God as Man Writ Large

Lex Luthor holds a grossly anthropomorphic view of the Divine Essence. His picture of ‘God’ is simply ‘man writ large’.  In other words, he imagines God is something like a human being; only with unlimited power, unlimited knowledge, and unlimited goodness.

These are all attributes Superman appears to possess: he is virtually an unstoppable and indestructible being, he can listen to any conversation, or radio transmission, or TV broadcast, around the world, and has unlimited access to a Kryptonian super computer–containing virtually all the knowledge in the known universe–and seems completely unimpeachable.

Luthor’s conception of God–which I’m going to call the omniGod thesis–entails the Divine attributes are essential properties of the Divine Essence.  In other words, for Luthor, what it is to be God is to have: unlimited power, unlimited knowledge, and unlimited goodness.

Copy of Lex Luthor's God2It is precisely this conception of the divinity (or something like it) that many contemporary arguments for the nonexistence of God are aimed at. One popular line of reasoning goes like this: If we identify something from general experience that conflicts with the notion that a single being possessing one or more of the divine attributes actually exists, then we can show that God (who, just is, a single being possessing all of the divine attributes listed) does not exist.

Atheists, utilizing this type of argument, typically point to the fact of gratuitous evil to demonstrate that no omnipotent and omnibenevolent being actually exits. According to them, if such a being actually existed, it would, necessarily, ensure there was no gratuitous evil. In other words, if the omniGod thesis where true there would be no gratuitous evil. Since, however, we do experience evil, we can only conclude that God–conceived of as an omnipotent, omniscient, omnibenevolent being–does not exist.

Lex Luthor's God

The argument above is what philosophers call the problem of evil. Interestingly, Lex Luthor utilizes a similar line of reasoning in his climatic rooftop monologue. In this speech, it becomes crystal clear that his stupid-elaborate plan to wrangle Batman and Superman into a gladiator style battle is motivated by his determination to prove the Man of Steel does not posses the essential properties needed to be divine.

If Superman loses, and Batman kills him, he is not omnipotent. If Superman wins, and brings Batman’s head to Luthor, he is not omnibenevolent.  As a backup plan, Luthor also hacks into the source of Superman’s omniscience (i.e., the Kryptonian super-computer) and uses it to create an abomination that will totally obliterate the Man of Steel; thereby proving he is neither omniscient nor omnipotent. No matter what, the outcome of Luthor’s allegorical battle will prove, definitively, that: God is Dead!

St. Maximus and the Apophatic Way

In stark contrast to the omniGod thesis, Classical Theism (CT) has never pictured God as ‘man writ large’. Rather, it says God is so radically distinct, so different, so transcendent, that he is literally beyond understanding. Which is just another way of saying: we have no idea what God is! In fact, because he defies all human categories, and human thought, we can never know what God is. St. Maximus put it like this:

“God is one, unoriginate [i.e., he has no beginning or end or cause or explanation], incomprehensible . . . altogether excluding notions of when and how, inaccessible to all, and not to be known through natural image by any creature.”

When he says God is “inaccessible to all”, he is not claiming it is impossible to have a relationship with God. Remember, he is using metaphysical language. What he means is, ‘God’s Essence’ or ‘Divine Nature’–what it is to be God–is inaccessible to the human intellect. Rest assured, St. Maximus strongly emphasizes the fact that we can enter into a direct personal relationship with God in his other writings. The point, in this passage, is to establish that we have no idea what God’s essential properties are.

He goes on to explain that the Divine Essence stands in marked contrast to created being which, according to St. Maximus, can be understood and lead us to believe God exists:

“Created beings are termed intelligible because each of them has an origin that can be known rationally. But God cannot be termed intelligible, while from our apprehension of intelligible beings we can do no more than believe that He exists. On this account no intelligible being is in any way to be compared with Him. Created beings can be known rationally by means of the inner principles which are by nature intrinsic to such beings and by which they are naturally defined. But from our apprehension of these principles inherent in created beings we can do no more than believe that God exists.”

In other words, creation (which encompasses everything in existence outside of God) is fundamentally intelligible. This means it is possible for the human intellect to grasp it, to define it, and to explain it. The Creator, however, exists outside of the universe; and we simply can not grasp the nature of something outside the universe. We can, according to Maximus, know that the Creator exits; but we can’t say what he is.

Classical Theism: Radical Ontological Distinction Between Creator and Creation

classical theism

 

An Apophatic Response to Atheism

It may have occurred to you, by now, that CT is completely immune to arguments for the nonexistence of God like Lex Luthor’s. Why? Because Lex Luthor style arguments are aimed at the omniGod thesis; which assumes God’s attributes are His essential properties.

According to proponents of CT like St. Maximus, this couldn’t be further from the truth. For him, the attributes are either negative statements (with no positive content) or grounded in God’s energies (i.e., his active presence in the world). For example, to say that God is omnipotent is really just to say: God does not lack power. This is a negative–or, apophatic–statement with no positive content.

Positive statements can be made, but are made in reference to God’s energies (not to His essence). For example, when we say that God is good or just, we are not referring to His essence but to His energies. We come to believe God is good or just because he reveals Himself as good or just through His real presence and interaction, in history, with people and in the world.

All things considered, Lex Luthor is, not only, a disappointing super-villain, but a lackluster philosopher.

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God is beyond us, yet with us


(Un)Knowing God

Though many people have opinions on who or what God is (or whether or not he exists), the irony is that God is ultimately unknowable. For all the opinions and theological treatises on God, the end of the discussion is, “Well I don’t know.” This is because God is transcendent, which means that he is beyond our capacity of knowing or thinking. God is so far above us that there is little we can know about Him. This is not to say that we can’t speak of God, just that there are some things we can know and some things we can’t know.

To focus on what it means to not know God, we have to know what the term ‘nature’ means. It seems like a big word and a lot of philosophers have attached complicated meanings to the word, but an easy way to think of what ‘nature’ means is, “What something is.” In other words, we know a human is a human and not a chair because the human has a human nature. We know what a rock is because we know the nature of a rock. We know that a cat is not a bird and a bird is not a fish and a fish is not a human baby because we know the natures of each thing.

When it comes to God though, we don’t know his nature. We know that everything we experience isn’t God, but that just means that we can define God’s nature as, “Is not…” rather than describe God’s nature in an explanatory way. All other natures are comprehensible in some fashion; we can define what is and is not the nature of a fish (e.g. has to be in water, has gills, etc) meaning that we have some comprehensive knowledge of what it is to be a fish. God, on the other hand, is incomprehensible, meaning we know nothing about his nature.

Consider that Psalm 145:3 declares God to be unsearchable. When we think of the sea we can imagine searching through the sea, though we cannot comprehend all the valleys and crevices, we can search them and find them. The sea, as vast as it is, is searchable. Or we can think of the Universe and how it seems to go on for infinity. The closest stars are millions upon million upon millions of miles away. It will take centuries for us to figure out a way to reach distant planets (if we can reach them at all). But despite all its vastness, we can still search the heavens and discover its vast treasure-trove of information. God, however, cannot be searched. The reason he cannot be searched is that he is so far above us that we have no starting point in searching for God. It’s not that God is simply incomprehensible, meaning we can search him out, but will never fully understand him; rather, God is unapproachable and unsearchable, meaning that he is so far beyond us we can’t even hope to know who he is. While we might name a distant star or discover a new area of the sea, God will forever remain eternally elusive to us.

The lack of knowledge about God’s nature also means that we cannot define God or give a definition to God. Rather, any definition of God would be along the lines of, “He who cannot be defined,” which isn’t really a definition. No one can comprehend God except God (1 Cor. 2:10-12), so how can we define that which we can’t comprehend or even approach? I can provide a definition for an ocean, but I can’t provide a definition for God because he is above me.

But what does it mean to say that God is “above” us? Is he really located up in the sky on some cloud? The “above” doesn’t refer to location, but stature. God is above us by stature, meaning that we are far lesser than he is. Not like a child is ‘lesser’ to an adult, because the child will someday become an adult and share rights and responsibilities with that adult. Instead, God is above us by nature so that we’ll never become like him. No matter how good we get, God is better. But by being above us, God is beyond defining and beyond our knowledge. This doesn’t make him irrational, but supra-rational, meaning that our rationality can’t explain him. Continue reading