Christian “Atheism”


Five-Cent Synthesis

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I have developed the habit of reading four to five books at a time, plus dipping into another dozen in between, which may or may not prove very edifying. This, I admit, is a symptom of intellectual intemperance; however I also admit that I am ambivalent about seeking a cure. One I have just begun is Faith and Unbeliefby the English theologian Stephen Bullivant; as a former atheist turned Catholic theologian with a doctorate from Oxford, he appears to have an expansive grasp on both orientations towards reality.

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Existence as an Act of Love


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Act I

Once I wallowed in the darkness of the void

That darkness darker than the night

Ever searching, ever groping, ever longing

My hands clutching shadows that slipped through my fingers.

Lost in a maze without meaning, without purpose, without destination

I wandered in a dry and waterless land

My soul aching for something or someone to give me hope

An experience to justify this pitiful existence.

How I yearned to escape the absurdity

I clung to my individuality, my uniqueness, but in vain

Having rejected You I acknowledged that all was One – ever turning, all encompassing

And within this Monolith “I” was an illusion.

How I longed to communicate – to understand and to be understood

How I longed to reciprocate – to love and to be loved

How I longed to impose my will – to create and to be created

But how could I escape the Monolith?

Mindless forces, endlessly indifferent, from the dawn of time

Blindly marching on, from everlasting to everlasting

Laws of nature too powerful to escape

Leading me, guiding me, shaping me, informing me, fating me.

I was but a cog in the wheel

One piece of the machine

And even this wasn’t real

For everything was One and “I” was an aberration, a twisted trick of nature.

My thoughts were merely a chimera

Every doubt, every fear, every belief, every feeling, every passion was an inevitability

A destiny set in stone by the cold, irrational, unconscious, laws of physics and biology

Since the dawn of time.

Reason and rationality became but a farce

I groped aimlessly in the night

For “I” was but the dust in a star

Like grass, my puny body would deteriorate and die

My atoms scattered to and fro . . .


 

Intermission 

And so it was that I sank into the pit of despair and hopelessness

Where there is weeping and gnashing of teeth.

 


Act II

But You, my Beloved, drew near in my distress

You who made blind eyes see, shattered through the night

Piercing the darkness with your unapproachable light

Illuminating my mind and reviving my heart of stone!

Through You, O Lord, we may see existence as an act of love

Ultimate reality as an intimacy shared between the Father, the Son, and the Holy Spirit

The eternal wellspring of personality, communication, and love

The perfect communion of three distinct personalities sharing one

nature, energy, and will.

For in You, O God, is perfect community, true intimacy, and pure holiness

It was out of this  love that You gave birth to the Universe

Speaking into existence something other – yet still reflecting Your incomparable beauty

A supreme act of Self-Giving.

And You imprinted Your image and likeness upon it

Creating other distinct personalities capable of communication and love

That they, too, though finite and limited, might share in the wonder of your eternal glory

and experience the delight of Your All-Holy Spirit

Even now You lovingly maintain the order and harmony of the Universe

Fixing the laws of nature, those models of elegance and simplicity

Maintaining regularity – the ebb and flow of matter and energy

That we may live and move and have our being.

Ever communicating Your love!

Ever revealing Your heart!

Ever beckoning us to abide!

That we may join the everlasting and harmonious community of the Blessed and most Holy Trinity

Come let us abide in You and You in us!  Amen.

“Christianity is a Pro-Death Faith”


ObjectorJohn W. Loftus

Objection:

“So Christian apologist, I put it to you. Why didn’t God do anything about the Black Death pandemic? Be reasonable here. Why? This is but one example. There were many other pandemics. I argue that Christianity is a faith that must dismiss the tragedy of death. It does not matter who dies, or how many, or what the circumstances are when people die. It could be the death of a mother whose baby depends upon her for milk. It could be a pandemic like cholera that decimated parts of the world in 1918, or the more than 23,000 children who die every single day from starvation. These deaths could be by suffocation, drowning, a drive-by shooting, or being burned to death. It doesn’t matter. God is good. Death doesn’t matter. People die all of the time. In order to justify God’s goodness Christianity minimizes the value of human life. It is a pro-death faith, plain and simple. I argue that Christians Just Do Not Give a Damn That People Die. Or, you can prove me wrong.”

On the contrary, it is written “Death is swallowed up in victory.  O Death, where is your sting?  O Hades, where is your victory?  The sting of death is sin, and the strength of sin is the law.  But thanks be to God who gives us the victory through our Lord Jesus Christ” (I Corinthians 15:54b-56)

I say that God did in fact do something about the Black Death pandemic—something which science could never do.  Namely, He took death upon Himself on the cross and defeated it once and for all.  Rather than dismissing the tragedy of death, Christianity faces death head on.  It teaches us that death is a great evil and entered the world through Original Sin which subjugated the world to corruption, dissolution, and ultimately bodily (physical) death.  Furthermore, it teaches that human beings perpetuate the cycle of death and dissolution by means of their own personal sin.  We see this played out in the environment through pollution and the overuse of natural resources, we see this on an international scale in the form of wars, acts of terrorism, human trafficking, and a host of other evils, and we see this played out in our communities in the form of substance abuse, sexual abuse, violence, divorce, theft, greed, abortion, gluttony, and many other evils.

However, the Word of God, by Whom and for Whom all things were made, would not sit back and watch as His beautiful creation destroyed itself but saw fit to humble Himself, taking on flesh, in order to redeem—to save, renew, heal, and restore—the Image and Likeness of God in man and to unite all of Creation to Himself: thus, bestowing upon all of Nature the gift of incorruptibility, eternality, and freedom from pain, suffering, loneliness, and death.  For, as St. Athanasius pointed out:  “it were unseemly that creatures once made rational, and having partaken of the Word, should go to ruin, and turn again toward non-existence by the way of corruption.  For it were not worthy of God’s goodness that the things He had made should waste away, because of the deceit practiced on men by the devil.  Especially it was unseemly to the last degree that God’s handicraft among men should be done away, either because of their own carelessness, or because of the deceitfulness of evil spirits.”  According to Christian Theology, it is unthinkable that God, in His goodness, would sit back and do nothing to save His creation.  It is because of God’s goodness and love that He sent His beloved Son into the world to save it.  As St. John states: “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not parish but have everlasting life” (John 3:15).

The Atheist, however, does not have a foundation upon which he might build the argument that anything is intrinsically evil.  A physical event–such as the movement of atoms, or the falling of an apple from a tree, or bodily death–has no inherent value.  Physical events simply happen; they just “are.”  Any value judgment that an Atheist makes about a physical event is totally subjective—for, ultimately, values amount to nothing more than statements about one’s inner feelings (which, by the way, are merely physical events that he has no control of).  When Mr. Loftus laments over the death of millions of people—as if death were an objective evil—he is merely sharing his personal feelings.  He has no grounds to claim that death is “evil’ in any real sense at all.  Furthermore, the Atheist, unlike the Christian, has no ultimate hope.  No matter how much power man gains over nature through science, he will never be able to change the fact that he is corruptible, dissoluble, finite, limited, contingent, and mortal.

Conversely, in the face of death, Christians have metaphysical grounds to believe that death is a horrendous evil and hope for a new life and a restored world.

On Doubt


It seems that doubt is becoming highly controversial within Christian circles. To some, doubt signifies a deep mistrust in God and therefore a horrid spiritual condition. To some, to doubt is to have faith. But it seems that both views are an overreaction to doubt, with one being a negative reaction and the other being a positive reaction.

For instance, doubt in the existence of God or in God’s promises is all but inevitable. When we go through difficult times, doubt will arrise. But it is in this doubt that we seek him out. If our doubt doesn’t lead to a search to see if what we believe is true, then we are taking refuge in our doubt, which leads to hopelessness, for how can you hope for in what you doubt?

Some, however, embrace their doubt. They see doubt as a good thing. By doubting God, they view their actions as even better because they’re acting towards a God that they’re not really sure exists. But this makes no sense. Who loves a lover and holds our for a lover that they’re not sure exists? Who makes sacrifices to save the lives of the Hobbits? Nobody, because no one thinks Hobbits exist. Likewise, if you’re not sure God exists or you’re pretty sure he doesn’t exist, then why live as though he does?

Doubt can be a good thing, but it can be bad if we let it sit and fester and do not seek an answer to it.

Peter Rollins is a pretty cool guy


Cross Posted at Purple Like Polka:

I attended an event in Waco, TX this evening sponsored by the VOID. Peter Rollins (How (Not) to Speak of God and The Fidelity of Betrayal) was there as well. I got an opportunity to speak with him after the event, but I want to share my views on what transpired.

This was the first Emergent event I’ve been to in a long time that I actually enjoyed. Moreover, it showed the absolute importance of having doubts and questions about Christianity. My heart broke that these people had at one point been made to feel ashamed of doubting certain aspects of their faith. I’m glad that the service was geared to expressing these doubts and admitting that we have doubts.

I think we, as Christians, are fearful of our own doubts and especially of other people’s doubts. Doubts open us up to uncertainty; we don’t know the outcome of a doubt. What if the answer to a doubt is more devastating than the doubt itself? Doubt can be a very scary thing.

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