Monday, March 02, 2009
My friend David has a knack for cutting through the smokescreens people throw up when they’re trying to avoid making commitments, be they commitments to God or to other people. Last week, with one comment, he blew away all the smoke that a young agnostic was hiding behind. It was a demonstration of tremendous insight, and it required some courage to say.
For several weeks David was teaching through a series on Christian apologetics, which involves providing evidence for the truth of Christianity. In addition to the biblical mandate to provide such evidence, David thought it would be wise to do so because 75 percent of Christian youth stop attending church after age 18. Many of them abandon the church because they’re bombarded by secularism in college and they’ve never been taught any of the sound evidence that supports Christianity.
Last week, after David finished a presentation refuting the “new atheists”—Dawkins, Hitchens and the like—a young man approached him and said, “I once was a Christian, but now I’m an agnostic, and I don’t think you should be doing what you’re doing.”
“What do you mean?” David asked.
“I don’t think you should be giving arguments against atheists,” the young man said. “Jesus told us to love, and it’s not loving what you’re doing.”
David said, “No, that’s not right. Jesus came with both love and tuth. Love without truth is a swampy, borderless mess. Truth is necessary. In fact, it’s unloving to keep truth from people, especially if that truth has eternal consequences.”
David was absolutely right. In fact, if you look at Matthew chapter 23, Jesus was more like a drill sergeant than he was like Mister Rogers.
But the young man would have none of it. Without acknowledging David’s point, he immediately brought up another objection to Christianity. David succinctly answered that one too, but again the kid seemed uninterested. He fired a couple of more objections at David, who began to suspect something else was up—something I’ve noticed as well.
I’ve found that the machine-gun-objection approach is common among many skeptics and liberals. They throw objection after objection at believers and conservatives but never pause long enough to listen to the answers. It doesn’t matter that you’ve just answered their question with an undeniable fact—they’ve already left that topic and are rattling off another objection on another topic as if you hadn’t said a word. They don’t really seem interested in finding answers but in finding reasons to make themselves feel better about what they want to believe.
After all, a skeptic of one set of beliefs is actually a true believer in another set of beliefs.
David recognized that’s exactly what was happening in his conversation. So after the kid fired off another objection, David decided to end the charade and cut right to the heart. He said, “You’re raising all of these objections because you’re sleeping with your girlfriend. Am I right?”
All the blood drained from the kid’s face. He was caught. He just stood there speechless. He was rejecting God because he didn’t like God’s morality, and he was disguising it with alleged intellectual objections.
This young man wasn’t the first atheist or agnostic to admit that his desire to follow his own agenda was keeping him out of the Kingdom. In the first chapter of his letter to the Romans, the apostle Paul revealed this tendency we humans have to “suppress the truth” about God in order to follow our own desires. In other words, unbelief is more motivated by the heart than the head. Some prominent atheists have admitted this.
Atheist Julian Huxley, grandson of “Darwin’s Bulldog” Thomas Huxley, famously said many years ago that the reason he and many of his contemporaries “accepted Darwinism even without proof, is because we didn‘t want God to interfere with our sexual mores.”
Professor Thomas Nagel of NYU more recently wrote, “It isn’t just that I don’t believe in God and, naturally, hope that I’m right in my belief. It’s that I hope there is no God! I don’t want there to be a God; I don’t want the universe to be like that. My guess is that this cosmic authority problem is not a rare condition and that it is responsible for much of the scientism and reductionism of our time.”
Certainly the new atheists such as Christopher Hitchens and Richard Dawkins have problems with cosmic authority. Hitchens refuses to live under the “tyranny of a divine dictatorship.” Dawkins calls the God of the Bible a “malevolent bully” (among other things) and admits that he is “hostile to religion.”
It’s not that Hitchens and Dawkins offer any serious examination and rebuttal of the evidence for God. They misunderstand and dismiss hundreds of pages of metaphysical argumentation from Aristotle, Aquinas and others and fail to answer the modern arguments from the beginning and design of the universe. (Dawkins explanation for the extreme design of the universe is “luck.”)
Instead, as any honest reader of their books will see, Hitchens and Dawkins are outraged at the very thought of God. Even their titles scream out contempt (god is not Great: How Religion Poisons Everything and The God Delusion). They don’t seem to realize that their moral outrage presupposes an objective moral standard that exists only if God exists. Objective morality—as well as the immaterial laws of reason and science—cannot exist in the materialist universe they attempt to defend.
In effect, they have to borrow from a theistic worldview in order to argue against it. They have to sit in God’s lap to slap his face.
While both men are very good writers, Hitchens and Dawkins are short on evidence and long on attitude. As I mentioned in our debate, you can sum up Christopher’s attitude in one sentence: “There is no God, and I hate him.”
Despite this, God’s attitude as evidenced by the sacrifice of Christ is: There are atheists, and I love them.