The Self-Contradictory Nature of Godlessness

I recently read a blog post on Godless in Dixie regarding the supposed anti-human theology that is part of the Christian worldview.  The gentleman writing makes the argument that Christianity inspires self-loathing and that Jesus of Nazareth engaged in what amounts to psychological torture.  You can read the post for yourself.

http://godlessindixie.com/2014/04/25/anti-human-theology-and-cultivated-self-disgust/

First, I’m saddened by his story, because while the whole thing seems like a straw-man, I don’t think it is necessarily a straw-man of his own creation.  The word Christian is rarely used in the Bible.  We throw it around now in a way that means very little.  It is often seen only as some sort of cultural heritage.  As such, people calling themselves Christians, but failing to actually follow Christ in thought or action in any meaningful way can do great damage.  Still, one cannot look to the worst representatives of an enterprise to build a case against the values of that enterprise.  I fear people who have this perception that Christianity encourages self-hatred have had some very poor examples of people in their lives who call themselves Christians.

What does the Biblical narrative teach about people though?  Are we fundamentally garbage?  Should we regard ourselves with guilt and shame?  Do we invent special types of crimes for ourselves?  Can we do no good?  Well, the only way to know what the Bible teaches about such a thing, is to actually look at the Bible in context.

This fellow seems to base his objection to Christianity on a false understanding of who people are, and what they’re relationship is to God according to Biblical teaching.  He says, “Rather than affirming what is good within humanity, it begins with a condemnation of all that is bad”.  This is patently false though.  In the beginning, God created.  The creation included people, who were designed in the image of God (Genesis 1:27).  He blessed them, and saw EVERYTHING that had been made, and it was VERY good (Genesis 1:31).  That is the fundamental teaching about people.  Everything that follows (ie the history of the universe) must be understood in this context.

God did not create robots though.  He created free moral agents.  This sort of freedom is fundamentally necessary for the expression of love.  It cannot be achieved through coercion.  We can choose good, or we can reject it and choose otherwise.  God has left this choice to us.  What is good, really, though?  Jesus said that only God is good (Mark 10:18).  What did he mean by that?  I think he meant a couple of things.

First, I think he meant to subtly suggest, as he did many other times, that he was, in fact, God.  He was being addressed as good, so he pointed out that only God embodies the foundation of goodness.

Second, he meant that God alone is the foundation of all that is good.  Without God, real good and evil simply just do not exist.  We can try to base our understanding of good in ourselves, but the fact of the matter is that this sort of relativism only leaves us with no foundation at all.  It leaves us with mere opinions and confusion.  In the video embedded in this post, the fellow there says, emphatically, that “you are not a sinner!”  He goes on to say though, that he hopes you make “good” decisions and you don’t have free license to be a jerk.  Well, why not? He seems to think that there is some standard of “good” that I ought to be following.  Who’s though?  His?  On one hand these confused ideas say there is nothing wrong with me, while on the other they seem to affirm there is a certain way the universe should be, and I shouldn’t violate that.  Sounds familiar!

Sin is, simply put, the violation of this ordained state of affairs.  It’s straying from Good.  While Biblical teaching says we’re fundamentally God’s creation, it also teaches we have a selfish streak that seems to want to go it alone.  If we deny God’s goodness, we end up following the desire to be our own god by defining “good” in any way we see fit.  Allowing such a thing is, again, a necessary feature of free-will.  God would prefer for us to return to the very good state of affairs in Genesis 1, but he doesn’t do it by asking us to despise ourselves.  I’m not even quite sure how somebody calling themselves a follower of Christ would come to this conclusion, and worse, how they would teach it.

The most cited part of the Bible seems to be John 3:16.  As important are John 3:17-18.  It’s quite clear that Jesus didn’t come to condemn, but to pardon.  It seems pretty clear to me (NIV):

16 For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. 17 For God did not send his Son into the world to condemn the world, but to save the world through him.18 Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son.

Now, the fact is that there does seem to need to be some steps taken to right our course, but does that necessitate self-hatred?  I’m not sure how you even come to that conclusion.  If it does, and Godless is suggesting that I need to right my course and come to his way of thinking, then he also must be suggesting that I ought to hate myself for my mistaken thinking because there is something wrong with me.  That’s a silly conclusion that does not follow.  People can be well-aware of things about themselves they’d like to change, without hating themselves.  People can even suggest things about other people that might need changing and have only the best of intentions.

You might be able to blame the teaching of your parents or your “Christian” community for your self-loathing, but if you want to build a case that the teaching by Jesus of Nazareth is to blame it will be quite flimsy, since he placed free grace on the table if you’d like it.  The alternative is to willing drift away from true Good.  It’s your choice.

Books Make Me Barf: Cold-Case Christianity

“The answers are available; you don’t have to turn off your brain to be a believer. Yes, it is possible to become a Christian because of the evidence rather than in spite of the evidence. Many of us have done just that. ~J. Warner Wallace, Cold-Case Christianity

I’ve always been somewhat of a skeptic in that I have a tendency to question things. I’ve said this before, but I guess I’ll say it again. I’m interested in believing true things, not necessarily popular things.  Subjective feelings are not, necessarily, good indicators of truth.  Moreover, emotion is certainly inadequate, in most cases, to allow us to make a compelling case to somebody else for our beliefs. We must learn to responsibly follow and present objective evidence if we’re to compete in the marketplace of ideas. The good news is that we all seem to be predisposed to follow evidence.  We use evidence to make decisions all the time without even thinking about it.  I look out the window every morning and, based on the evidence, decide if I should wear a jacket today or not.  In fact, I may just use circumstantial evidence to conclude it is raining outside when I see one of my kids come inside wet.  Sure it’s possible that they may have just been playing in the sprinkler, but if it is winter time and they’re fully clothed, I can infer the most reasonable conclusion is that the weather is inclement.  Evidence is important for forming our beliefs about reality.  We should all be skeptics to some degree, having sound reasons for why we believe what we believe.  Enter J. Warner Wallace.

J. (Jim) Warner Wallace is a vocal atheist turned vocal Christian apologist.  Having worked in law enforcement for many years, Wallace is a cold-case homicide detective in the Los Angeles County area. You may have seen his work featured on Dateline. In his recently released book “Cold-Case Christianity“, he tackles the case of the historicity of the life of Jesus using the techniques of his trade, applying the same principles he uses to solve cold-case homicides where witnesses are gone, physical evidence is slight, and it is solid circumstantial cases that bring the truth to light.  Detective Wallace takes you through his own journey from atheist to follower of Jesus of Nazareth via careful evaluation of the historical evidence, training you to think critically about things like evaluating witnesses, conspiracy theory, and the chain of custody in evidence gathering.

With this book J. Warner Wallace makes a significant contribution to the defense of the reasonableness of the Christian faith.  In recent years the vocal “new atheist” movement has been aggressively attacking religion, and specifically Christianity, with a newfound hostility, often claiming that the enterprise of reason stands solely with their position.  Tearing down strongholds and demolishing arguments against the knowledge of God, Cold-Case Christianity makes it abundantly clear that a belief in the Biblical text is not only reasonable, but even more reasonable than any of the other ancient documents which we accept at face value in our pursuit of knowledge about the past.  When evaluated objectively, as any good jury member with an open mind ought to, the historical case for the life, death, and resurrection of Jesus of Nazareth is successfully prosecuted by J. Warner Wallace.  It is only if one comes to the case with the pre-existing conclusion that supernatural events can’t happen that the case can be dismissed.

Undoubtedly, the charge against Wallace from some Christians will be that he takes the “faith” out of faith (by the way, fideism makes me barf).  They’ll likely say that this evidential approach to Biblical investigation puts God on trial.  I’d ask these naysayers to refer to their Bibles in places like 1 Peter 3:15, 1 Thessalonians 5:21, 2 Corinthians 10:5, and Jude 1:3 (among others).  The Biblical authors were clear that reasoning with people and defending faith in Christ was a virtue, not a vice.  J. Warner Wallace has taken these mandates seriously, carefully arranging a book that is useful to both Christians and non-Christians alike in their pursuit of understanding.

Not only does Wallace build a successful case for the reliability of the eyewitness gospel accounts, but he does it in a way that is appealing to any fan of the whodunit genre of books, movies, and television shows.  Weaved into J. Warner Wallace’s investigation of the biblical accounts, are real world examples from his cold-cases that are used to reinforce the subject matter of each chapter.  Cold-Case Christianity is one of the most accessible apologetics books I’ve had the pleasure of reading.  This is a book anybody can, and should, pick up and read not only to educate themselves, but for the pure enjoyment of it as well.  Kudos to J. Warner Wallace who has put together a book that is both educational and fun!  Thorough, winsome, and entertaining, this is the first book that should be recommended to any skeptic who levels a charge against the reliability of the gospel accounts or the historical figures that penned them.

“Bad” Words Make Me Barf

Imagine for a moment that ‘barf’, is the filthiness four letter word in the English language. Now imagine you’re a native person in the middle of a jungle somewhere, and you’ve never heard English. Say you’re out in the woods and for whatever reason you randomly shout, “BAAAAAAAARF!” at the top of your lungs.  Did you just say a bad word?

This position gets me in trouble with Christians (including my own wife) sometimes, but I don’t think bad words are actually bad. It seems to me that when talking about objective morality, as I continue to contend for, that we’re sometimes basing our moral decisions on half-truths. Jesus said the two greatest commandments were to love God with all your heart, soul, mind, and strength; and to love your neighbor. He said all the law, and all the prophets, hang on these two commands. What these two commands guide us in, is intent, not specific actions.  They’re a benchmark for every action. I think language is a good example of how we get this wrong.

I think that usually Christians believe there is some set list of words to avoid using. I would disagree. Language is just composition of sounds.  The symbols and sounds that make up language in and of themselves are nothing. They’re just symbols and sounds. People ascribe meanings to them. The sounds and symbols themselves do not have any moral properties. If you sincerely curse me out in Russian I’ll have no idea what you just said, because those sounds mean nothing to me. What I’ll likely know if you do it in person though, is what your intention was. If you do it in writing I may not even know what your intention was. It will be as benign to me a the scribblings of a two year old. However, the generator of the language always knows what the intent was, even if the reciever dosn’t understand it.

You see, the objective morality with regards to language is not the language itself, it’s the intention of the language. I believe that I could say (remembering barf is a “bad” word), “have a barfing nice day!” and I’ve not violated any moral laws by the particular language I’ve used. The intent is much different from angrily saying, “barf you!” Now, don’t get me wrong, I’m not arguing that Christians should start using this sketchy list of words that we may or may not agree on in their everyday conversations. What I’m arguing for is that regardless of the words used, it is always the intent that should be considered. Real cursing is any language that carries the intent to harm somebody with your language, regardless of the particular sounds you make.

We’ve also got to be careful because there are a couple of other things to consider here. Just because I may not know certain words themselves to be bad, that doesn’t mean everybody is going to hold that same view. Even if I think I’m using some “bad” word with good intentions, it may still not be right to use it even though the word doesn’t carry the weight of any morality on its own. Paul found this same sort of debate happening over food in Romans 14 and encouraged his audience to stop passing judgement over disputable matters. He goes on to say that people should not put stumbling blocks in their brother’s way. This sounds a lot like love your neighbor! Perhaps I find a particular word to be benign, but the people around me don’t. Is it very loving to impose that language on them even if I mean no harm by it?

There is one other caveat to this discussion. Scripture does make it clear that the name of God is not to be used without good reason. This though, still clearly does not imply that use of the word itself is bad, since using God’s name in discussions of Him or with Him would not be morally wrong. In fact, this goes to prove the point.  Since the name of God can be used both rightly and wrongly, it is clear that the rightness or wrongness isn’t in the utterance of the word itself, but in the way it is used. It is the intent behind the use of God’s names that provides the foundation for the morality. Using the name of the One who created you flippantly, and against His direction, isn’t very loving to Him.

This then, is what makes “bad” words wrong. To really determine the objective moral sense of the words I’m about to use, I need to ask myself what the intention of my language is, and how will it affect my neighbors. Does it violate the two greatest commandments to love my Creator or love other people? I assert that no particular string of sounds is morally wrong in and of itself, but also that any string of sounds can potentially be morally wrong, depending how it is used!

Finally, if you disagree with me on this point, and hold to the idea that “bad” words are determined by each culture and what they understand, consider how easily I will pin moral relativism you!