Report on Icelandic religious belief “literally” misleading







Photo credit: travfotos via / CC BY-NC

Faith and reason: on predication, rationality, and charity











One god less









No objective morality without God





In turn, I characterized these as subjective:


In the subsequent reply, my fellow blogger defined objectivity:














2. Objective moral values and duties do exist.

3. Therefore, God exists.











Destiny without Deity

Like lots of folks last week, I invested a bit of time looking for a good Valentine’s Day Card to give my beloved.  Whether for a birthday or some other occasion, I’m always dismayed by the selection of cards in the store.  For the most part, they alternate between mildly profane and unbearably saccharine.

I did manage to find an agreeable V-Day card.  However, another card happened to catch my attention.  It was one of those sappy ones, but different; a card that wanted to retain a sense of romantic destiny without tipping a hat to deity. I don’t remember it verbatim, but in essence, it read something like this:

“I am in awe of a universe that put the two of us together, and even more so that it knew I needed someone who could put up with me.”

It was a striking example of two powerful but opposing forces at work in the human mind. On the one hand, the propensity toward awe, and on the other, the conspicuous denial of whom that awe is owed to. What does it mean to be in awe if not to acknowledge the masterful work, power, or fury of a willing agent?

And describing a universe that knows something about the couple beforehand not just implies intelligence, but borrows from a sense of divine providence. It shouldn’t have been a big deal for the card to just say “God” instead of “universe.”  Even a pantheist could be happy with “God” wording; on such a metaphysical view, God is the universe.  So maybe the card maker was trying to be inclusive of an acutely irreligious clientele.  Whatever the reasoning, the consumer is confronted with an inconsistent sentiment on the card shelf.  Our material universe cannot be owed awe or have foreknowledge.

The late pastor and apologist Francis Schaeffer gave us a potent tool for making sense of this inconsistency in his concept of the upper story and the lower story. Imagine human knowledge as being contained in a two-story house. On the lower story, we have truths about the material world: what we can learn through empirical inquiry and science. The facts formed from the observation of physical phenomena do not support any normative end in themselves.  Even with them, we find ourselves asking, “How now shall we live?” We somehow must find those answers in the upper story, where morality and meaning reside.

On a pre-modern worldview, which allows the possibility of the supernatural, we can ascend a staircase that connects the lower and upper stories.  But with the Western Enlightenment came modernity.  Strict naturalistic presuppositions disallowed any real connection between the two stories.  On this materialism, there was no effective way to indict evils like the Nazi holocaust or European colonialism.  So postmodernism launched in an attempt to recover some sense of meaning for humanity. Yet, its claims on meaning and morality are only a “leap” of faith from the first to the second story.  It doesn’t even want to affirm any real logical connection.  Only an objective supernatural reality can ground true morality and purpose.

Without the supernatural, all our sentiments are empty.  That we picked out a nice greeting card and some flowers becomes a matter of simply going through the motions. There are still philosophers, like Luc Ferry, who suggest that we ground our meaning in the frame of reference of our fellow human beings.  But if matter is all there is, to speak of meaning as if were something real becomes itself incoherent.  Anyone who harbors such a worldview must come to terms with the idea that nothing can inspire awe, and that there is no path of destiny you can embrace. Thank God this is not actually the case.

World better without religion?

At some point, you’ve likely heard the lament that the world would be better off without religion.  You may have even unwittingly imbibed it this past New Year’s Eve, when Cee Lo Green covered John Lennon’s classic hit “Imagine.” The song starts famously:

Imagine there’s no heaven
It’s easy if you try
No hell below us
Above us only sky
Imagine all the people living for today

And in due course the listener is asked to imagine a world with “no religion too.”  What better way to kick off 2012?  I’m sure Times Square’s officiants Lady Gaga and Michael Bloomberg approve wholeheartedly.

Beyond the pop culture realm, but still in the confines of Manhattan, the Oxford-style debate forum Intelligence Squared US picked up on the same theme this October past.  For some time I’ve heard bits of their debates on NPR, but only recently did I bother to get the podcast.  Naturally floating to the top of my queue was the episode featuring the resolution, “The World Would Be Better Off Without Religion.”

The debate, held before an audience at New York University, was remarkable in that the pro- and con- teams were prohibited from discussing the existence of God.  At first this might seem absurd; whether  God exists or not is patently germane to the question of religion.  But the imposed restriction has the benefit of allowing the debaters to focus neatly on the social ramifications of religion.

Consider what religion is in the restricted sense of the debate: moral beliefs with social consequences, that happen to be theistic. Then listen to the debate participants in action, and the chief complaint becomes clear: people kill and oppress others on the basis of differing moral beliefs.  So, would any hypothetical, religion-free world be better? No.  We would only be exchanging a world filled with a diverse array of theistic moral belief for a world filled with a diverse array of atheistic moral belief.  That people hold moral beliefs, and differ from each other on those beliefs are immutable elements of humanity.  So is the fact that we are social creatures.  We cannot escape each other.  I suppose we can imagine a world of people in secluded pods, or one solely populated by clones, or else a world that is entirely monocultural.  But most people would rightly see such worlds as deeply impoverished and no improvement over our own.  An inescapable part of being human is living in a world with others who hold to different “oughts” and “ought nots.”

Let’s move from possible worlds to the historical record. For thousands of years, religion has presided over mankind, such that any given killer, oppressor, or victim for that matter, could in some sense be tagged by us as “religious.” Only after the Enlightenment do we start to see significant cases of self-identified irreligious individuals.  All we need is one instance where an atheist kills another atheist on the basis of differing morality to obliterate the idea that religion is uniquely harmful.  Consider who swung the ice pick that killed Leon Trotsky.  It seems someone thought he “ought” not have disobeyed Stalin.  Purging religion only allows new types of contentious belief to crop up and take its place. Religion doesn’t kill or oppress people, human wickedness does. Christians rightly recognize this as sin nature.

So, how did the Intelligence Squared debate turn out?  The pro-side, making the case things would be better without religion, persuaded more audience members at the end and thereby won.  Unfortunately, the con- debaters Dinesh D’Souza and Rabbi David Wolpe failed to decisively isolate the social idea of “religion” from man’s underlying wickedness.  But even if they effectively made that case, what other outcome could we expect from public broadcast patrons congregated in a New York university performing arts center?

That the finger of blame could be pointed toward oneself has been thoroughly expunged from our culture today.  It’s easier for some just to chalk our problems up to some conception of a social condition called “religion.”

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