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.

Advertisements

Should we be moral relativists? (Part 2)

Protagoras

Protagoras

Since antiquity man has pondered the source of our morality. Indeed, early Greek philosopher Protagoras is credited with the controversial phrase, “man is the measure of all things.”  Is this true though?  Is the mind of man, either his personal or societal bent, the measure of moral quality, or are moral laws akin to the laws of physics or mathematics, being a described feature of the universe, rather than a personally or culturally defined development?  While the debate will inevitably carry on between camps that claim moral objectivism is true, and camps that claim relativism is true, one thing it seems we can say for certain is that neither view of morality allows us to say we “should” be moral relativists, as the question necessarily falls on its own sword.

Moral relativism seems to manifest itself either personally or culturally.  What’s deemed good for me and by me, is the “right” thing, or what’s deemed good by my culture is the “right” thing.  Assuming the question, “should we be moral relativists” is meant to apply to a universal “we”, it seems moral relativism itself disqualifies any meaningful answer to such a question.  The question implies an oughtness, as if there is a correct answer to the question about how we should behave.  It seems to presuppose that the answer “yes” may be less morally dubious than the answer “no”, or vice versa.  However, one would need an objective source of morality to affirm or deny the premise in any real sense.  If moral relativism is true, the question, and other questions whose answers imply a proper mode of right conduct by mankind, simply become meaningless.

If moral relativism is true, then to say we “should” behave any particular way becomes nonsensical.  We are permitted to say I “prefer” a certain action, or my culture “prefers” a certain action, but to carry moral relativism any further than preference to a particular action or outcome begins to reek of objectivism.  Further, what one person or culture prefers, cannot be a recipe for what I ought to do.  I am free to reject the preference of anybody else.  Consider a culture in which believing the sacrifice of children to a deity is considered “good”.  On moral relativism, we are impotent to condemn it as wrong.  My personal sensibilities, or the sensibilities of my culture, may find it distasteful, but in no way can that be applied across the personal or cultural boundaries inside which the ideology is promoted.

One might offer a rejoinder that appeals to some seemingly universal recognizable wrongdoing.  For instance, one might say it’s wrong to torture children for fun, and everybody seems to recognize that across cultures. Therefore, the relativist may say, there are just some things we can all agree on, and so we “should” do some things and “should not” do others.  However, on moral relativism we become free to reject any such notion as a fallacious appeal to popularity.  If one person decides killing babies for fun brings them joy, the moral relativist is impotent to condemn that action as intrinsically wrong.  The relativist may impose his current cultural standards upon the stray ideology by force of law, but this is simply a “might makes right” tactic, rather than an appeal to a true state of affairs in the universe where killing babies for fun is always wrong.  The worst any action can be is personally or culturally distasteful.  On this view of reality, an individual or societal quest for power by extermination of opposing people-groups and force, such as the ideology of the Third Reich, is no more or less valid than any other way of living.

In the end, moral relativism does not allow for any “should” or “should not”, as both would imply there are objective moral truth claims that can be applied to all people, places, and times in the history of the universe.  The moral relativist has removed from himself, all grounds for being able to say anybody else ought to be a moral relativist. In short, the question, “should we be moral relativists,” implies a state of affairs in the universe where there is a correct answer to the question.  However, moral relativism itself ensures that there can be no correct answer to questions about how we should behave.  Since the question itself makes an inquiry into how we ought to behave, its self-defeating nature allows it to be safely ignored as incoherent.

The Greatest Goods

I kind of like to bother people. More accurately I guess, I like them to be bothered. Not just because I want them to experience irritation, but because I want them to think, and then believe things for themselves, rather than absorbing and regurgitating whatever they’ve been taught without critically considering if what they’ve accepted is true or not. This is bothersome to folks of all worldviews.

It’s fun to do to Christians because they’ve already accepted a worldview that includes objective truth so they can’t get off the hook from having an opinion. One thing I’ve challenged Christian friends with lately is their traditional views of some things that are typically considered “good” or “bad”. The more I’ve tried to think critically about what makes a thing good or bad, the more I think we often attach goodness or badness to the wrong thing. I was thinking about this recently while I was running, and because of it, I think I suddenly had an epiphany about what Jesus called the two greatest commandments.

All three of the synoptic gospels record Jesus’ response when questioned about what the greatest commandment is (Matt 22:34-40, Mark 12:28-34, Luke 10:25-28). He says it is to love God with all your heart, all your soul, all your mind, and all your strength. The second greatest commandment is like it he says; to love your neighbor as yourself. These directives seem simple, but at the same time terribly complex. In order to take them seriously, one must first understand what it looks like to love something. I think generally, most people know what this looks like. The next task is to figure out what Jesus could mean by each of heart, soul, mind, and strength. For instance, I’m fairly sure that by strength Jesus isn’t interested how much I can bench press, and by mind I don’t think he means we should just think about God a lot. While I think a detailed discussion of what each of those things means is too lengthy for this space, what can be concluded from the complete set is that what is under this umbrella is your entire being. The very nature of all you are, everything you do, everything you say, everything you desire, and everything you think, should express love to God primarily, and then to other people. Quite often the two are intertwined. Really, it isn’t that profound, since Jesus says all the Law and the Prophets hang on these two commandments. It should be obvious, but it’s funny what can be missed.  It seems simple enough, but its actually an impossible task given that by his very nature, mankind is deeply selfish.

Although it is impossible to fully achieve, it seems to me the more I think about it, that attempting to follow these two “greatest” commandments will offer a morally right decision in all cases where a decision must be made. Ideally, no other instruction would even be necessary. Because we need to overcome our own selfish inclination though, and because sometimes we’re faced with competing moral choices, we need (and have been given) more detailed instruction. Generally speaking though, if the decision maker is to first ask, “How will this decision express my love for my Creator and Savior?” and then, secondarily, ask, “How will this express my love for other people?” then coming to the decision that best accomplishes those goals will always be the morally correct one. In other words, the moral value of something, seems to me to be exclusively tied to intent, rather than directly any action itself. In fact, it occurs to me that any decision that doesn’t take these questions into consideration may actually lead to what seems to be a right conclusion, but is actually a wrong conclusion, or vice versa. I believe we also get some things right or wrong some of the time by accident due to tradition and mistakenly tying morality to specific actions, rather than intents. Because we’ve switched off our minds, it leads us to generalizations that leave out final intent or consequence, and ultimately end up being incorrect.

In the following couple of posts I want to look at some examples where I think this happens. In the meantime, if you want a sobering look at how you actually go about using your heart, soul, mind, and strength, just try asking yourself how what you’re doing, thinking or saying shows love to God, or anybody but yourself. You’ll be surprised how far off you are! I know I am. I’m usually asking these questions after a decision to act a certain way, so instead of seaching for love based guidance, I end up seeking love based forgiveness.