Merry Christmas!
Due to the scattered whereabouts of my family, we had Christmas yesterday. It was quite a meal: conspicuous consumption on a very literal scale. And then, as I promised, I lost at poker.
I was idly wondering what to blog for Christmas. And then I was helped out by John Humphrys in the Telegraph. Apparently he's searching for God on Radio 4 (as good a place as any, I'd've thought) and, as a sideline, produced an article.
The whole piece is shot through with the sort of happy agnosticism that regards itself virtuous because of its inability or unwillingness to come to a decision. However, this isn't the time (and I haven't the time) to deal with the whole thing; rather, an excerpt from a listener, a 'self-proclaimed agnostic', who wrote to Mr Humphrys regarding God's 'terms of business':
- Thou shalt believe in Me on the basis of scanty hearsay evidence and despite some spectacularly inaccurate claims in my books;
- Thou shalt adore Me in spite of the arbitrary human suffering I have created;
- Thou shalt agonise in Hell (forever) if thou failest to do either of the above irrational and morally meaningless things.
Thus was immediately added to my list of 'Things to Do - 2007' the vow 'promote serious intellectual treatment of religion.' The past 150 years in particular have seen an interesting theological trend, the responsibility for which I can't quite pin down, but it basically shrinks God to a domestic size and then rejects the image when the image is found to be unacceptable for reality. Mr Humphry's correspondant is debating a nursery God. Of course, God has to be expressed in simple terms - all talk about God is metaphorical - but it behooves those who can to point out that these are to be rejected as soon as comprehended. Otherwise, you get what we've got: a sort of ineffectual grandfather God who wants everything to be nice.
First point: who ever developed a belief in God on the basis of 'scanty hearsay evidence'? Something that isn't corporeal would require a greater degree of consensus than something concrete. The vast majority of humankind has considered there to be 'something else' and a handful have claimed to be in direct contact with what we call God.
Depending on your premise, of course, you can explain this (or explain it away) as physical and physiological pheneomena. So the key question becomes: is there anything external that is not quantifiable? (although throwing in 'quantifiable' poses questions about faith in observation itself). In other words, does this 'conscience' we possess have a source and a standard by which it is to be measured?
As for the claims in the books; no more absurd than some claims science has made. But that isn't really the point - science and religion are asking different questions. If he's talking about the New Testament, say, then we can be fairly sure that Jesus was born, and to dismiss the details of the Gospels because they 'can't happen' is sheer a priori prejudice. I read the other day that Richard Dawkins somewhere gleefully proves that virgin births could only produce females; QED, Jesus was not a virgin birth. 'God doesn't exist; therefore this man was not the Son of God' is an argument on the same lines as 'all dogs have four legs: my cat has four legs: my cat is a dog.'
Second point: this illustrates the dangers of domesticating God. If you take God away, then suffering becomes no less arbitrary; true, says the sceptic, but at least then we can take it on its own merits.
Okay. Let's note and put aside suffering inflicted by humans on humans and think about earthquakes and tsunamis. Proponents of this arguments always want the physical world to behave itself, or God to place some sort of statute of limitations on the possible destruction wreaked. There are some diseases that I can't imagine the need for in a created universe, but then I've never tried to create a universe.
Furthermore, for the Christian suffering is intimately tied up with the faith. In the shadow of the Cross, suffering is the faith, from which we derive lots of extraordinary dogma like Substitutionary Atonement. But this is, to the best of my knowledge, only available to Christians, which it is why it's so important that Jesus was God. (Expatiation on request).
Ergo, the niceness of agnostics and the not-niceness of God becomes less relevant. To sidestep slightly, if the existence of God is accepted, then suffering has to be part of the dance of creation. Karl Barth recognised the nursery God and insisted, loudly, that the 'transcendant gulf' had to be emphasised. If we could comprehend God, He would not be God; the best we can do is apprehend Him, given hints from within (conscience) and without (revelation). Dietrich Bonhoeffer wrote that when we say truly, 'God is Love', we stress 'Love' and make God a Hallmark card deity. Rather, we should stress 'God' and remember that His other attributes - Justice, Wrath and so on - are also Love. This is all bound up with competing understandings of man's relationship with God - of which more when I discuss Sin, hopefully.
Third point: 'irrational' is one of those words carelessly used to attempt a short-cut victory in any argument, as if religious thinkers were not rational. For 'rational' means only 'to use reason' and many many many many people have concluded that belief in God is reason-able. Even those who believe 'only what they can see' have to make a basic leap of faith that their reason is working correctly to make that call in the first place, and why should it? Morally meaningless is even sillier: he may mean ethically meaningless, but trying to derive ethics without morals is like trying to make Christmas dinner without sprouts. And again, any attempt to create a 'humanistic' ethic sooner or later makes its own profession of faith; the Universal Declaration of Human Rights is a religious document in the sense that it's based on unprovable assertions.
There is no way of deriving an obligation from empirical observation.
And finally, Hell. For what seems the zillionth time, entry to Heaven is not some sort of trivia quiz presided over by a celestial - well, John Humphrys. Hell is not a punishment but a consequence. If you accept God, then it follows that there are but two ways: your way, or His. There is no sort of muddling-along-doing-okay being nice to small children and animals. I freely admit that anyone can do that. But in the end there are two kinds of souls: those who say to God, 'Thy will be done,' and those to whom God says, 'Thy will be done.' And the destination of the latter we call Hell.
All of which brings us to the fairly unnoticed arrival of a baby some 2000 and a bit years ago, the great and mind-bending convergence of Eternity and Time.
Which is why I wish everybody a happy, peaceful and refreshing Christmas. Enjoy!
