A very helpful essay by Dr. Art Lindsley of seven insights that CS Lewis shared with the world
- Chronological Snobbery
- Objective Values vs. Relativism
(HT: The Poached Egg)
Originally a post on this blog Evangelicals Now have edited and published it for a wider audience
This section of a documentary entitled The trouble with atheism presented by Rod Liddle also highlights the extreme violence conducted by atheist states in the past century.
I’ve just returned from a walk listening to a Tim Keller sermon on the jealousy of God from 2011 in which he offers this extensive quote from CS Lewis’s Problem of Pain, chapter3:
You asked for a loving God: you have one. ..not a senile benevolence that drowsily wishes you to be happy in your own way, not the cold philantropy of a conscientious magistrate, but the consuming fire Himself, the Love that made the worlds, persistent as the artist’s love for his work, provident and venerable as a father’s love for a child, jealous, inexorable, exacting as love between the sexes.
When we fall in love with a woman, do we cease to care whether she is clean or dirty, fair or foul? Do we not rather then first begin to care? Does any woman regard it as a sign of love in a man that he neither knows nor cares how she is looking? Love may, indeed, love the beloved when her beauty is lost: but not because it is lost. Love may forgive all infirmities and love still in spite of them: but Love cannot cease to will their removal. Love is more sensitive than hatred itself to every blemish in the beloved. Of all powers he forgives most, but he condones least: he is pleased with little, but demands all.
What we would here and now call our “happiness” is not the end God chieﬂy has in view: but when we are such as He can love without impediment, we shall in fact be happy.
God gives what He has, not what He has not: He gives the happiness that there is, not the happiness that is not. To be God—to be like God and to share His goodness in creaturely response—to be miserable—these are the only three alternatives.
God loves us too much to leave us as we are and too much to give us what we want. Keller says we would not give a 5 year old child everything they asked for because we have better things for them in mind. He reminds us of how we look back at our teenage years and cringe with embarrassment at the things we demanded from our parents and even of how our 25 year old selves seem child-like once we have reached 50 and so finally God loves us too much than to give us what we want.
Peter Mullen writing in the Telegraph argues that behind the debate about same-sex marriage is a much bigger clash of ideas.
(HT: David Robertson)
What might just persuade our friends to embrace the gospel of Christ? I guess that depends on what we think is stopping them. Our apologetic (defense) of Christianity largely revovles around answering various questions; Are the gospels reliable, what about other religions, suffering, etc…
But Doug Wilson wonders whether we’ve really understood the nature of unbelief? Can I suggest that next time you chat to a self-confessed atheist why not ask them this question ‘Do you hope that God is there?’ and it might reveal the true nature of the problem. Their answer might well reveal that behind intellectual doubts, at it’s heart unbelief is a heart issue rather than an issue of the head.
Wilson takes us to Romans 1 and reminds us that unbelief is really a suppression of the truth because of a hearts desire to rebel against God and his word. People in some sense don’t believe because they don’t want to believe.
What them should we do? How should our theology drive our apologetic? Doug Wilson asks us to aim at the heart in our apologetics because that is the heart of problem. When the Christian community learns to love God by demonstrating a deep gratitude for all that we have received from him that has persuasive power. From a man who debated Christopher Hitchens on more than one occasion its a helpful reminder. And after all wasn’t it Francis Scaheffer who said ‘the greatest apologetic of all is love’.
The Oxford Inter-Collegiate Christian Union (OICCU) invites students across Oxford to take a fresh look at Jesus. Lunch time and evening events led by Mike Cain and Tim Keller. All happening this week. Oxford Town Hall.
(HT: Gavin McGrath)
The problem with atheism is that as ideas go it’s a perennial underachiever – the Tim Henman, if you will, in the world of ideas. Wherever it has been tried it has been found wanting, not least because as a ‘negative’ philosophy it is unliveable and unloveable. The absence of belief in a transcendent reality finally collapses into a celebration of nothingness.
So what is an atheist to do? Alain de Botton has hit on an idea – why not should steal all the good ideas from the world of religious belief and pass them off as your own.
De Botton, author of soon to be published Religion For Atheists, has written a piece for the Guardian in which he comments that ‘Religions are intermittently too useful, effective and intelligent to be abandoned to the religious alone‘ and that therefore ‘the wisdom of the faiths belongs to all of mankind, even the most rational among us, and deserves to be selectively reabsorbed.’
It doesn’t take much by way of intelligence to recognise that there is nothing particularly rational about such a statement. After all ethical ideals depend upon reasonable foundations for believing them and compelling reasons for protecting them. Atheism is a denial that any such foundations exist and so any morality or virtue is so to speak built on sand and so easily swept away. Unlike de Botton, the New Atheists recognise that religious ideas cannot simply be stuck on.
Yet atheists who have experienced and benefited from the values they have inherited from Christianity find it so hard to let them go.
Roger Scrutton in An Intellegent Person’s Guide to Philosophy admits;
The ethical vision of our nature gives sense to our lives. But it is demanding. It asks us to stand up to judgement. We must be fully human, while breathing the air of angels; natural and supernatural at once.
A community that has survived its gods has three options. It can find some secular path to the ethical life. Or it can fake the higher emotions, while living without them. Or it can give up pretending, and so collapse, as Burke put it, into the ‘dust and powder of individuality’. These are the stark choices that confront us, and the rest of this book defends the first of them – the way of high culture, which teaches us to live as if our lives mattered eternally.
As yet, I offer no philosophical justification for taking this apparently objectivist stance. For the moment, it is enough that, in practice, it seems to work.
One hopes, as a Christian, that such thinkers who find the fence they sit on so uncomfortable will land safely on the side of the God who alone makes life liveable.
Always controversial and an outspoken atheist his ideas have impacted and infuriated many.
His entry in Wikipedia notes that he was included in ‘The Top 100 Public Intellectuals Poll’ The poll ‘was conducted in November 2005 and June 2008 by Prospect Magazine (UK) and Foreign Policy (US) on the basis of responding readers’ ballot. The objective was to determine the 100 most important public intellectuals who are still alive and active in public life.’
I remember watching the documentary Collision which followed Christopher Hitchens (author of God is not great) and Doug Wilson as they debated ‘Is God good for the world?‘. It’s not a particularly good documentary in some senses but what you can’t miss as you do watch it is what a friendly relationship they enjoyed.
In an article in Christianity Today on the death of Hitchens Wilson writes ‘During the time we spent together, he never said an unkind thing to me—except on stage, up in front of everybody. After doing this, he didn’t wink at me, but he might as well have.’
As we reflect on the death of a godless man we remember the word of the Lord in Ezekiel:
‘Do I take any pleasure in the death of the wicked? declares the Sovereign LORD. Rather, am I not pleased when they turn from their ways and live?’
So Richard Dawkins is guest editing the Christmas edition of the New Statesman – a smart move on their part which is guaranteed to boost the sales.
Like all fundamentalists Richard Dawkins can be infuriating. His resistance to reason and his refusal to engage with the world of ideas has driven many an atheist mad let alone the Christian. Again like many fundamentalists his rhetoric is often full of vitriol and demonstrates a sometimes scary intolerance for any who disagree with him – no matter how reasonable. But I for one am still glad he’s in the world. Why?
1. Is there anyone who does more to keep religion in the public eye than Dawkins? The secularist agenda is to marginalise people of faith by keeping God-talk out of the public sphere. Dawkins functions as a secret agent subverting the secularist agenda by insisting on discussing matters of faith. When others go on and on about X-factor he just can’t stop talking about God! He’s done more for the church, in the public sphere, than any religious figure since the time of CS Lewis.
2. It follows from the first point that Dawkins is responsible, both directly and indirectly, for opening up many a conversation as matters of God, faith & science continue to be discussed in the media. Just this last week Brian Cox distanced himself from Dawkins views on Radio 5 Live.
3. Dawkins does a great deal to reassure Christians that their faith is reasonable and credible. His refusal to debate Christian apologist William Lane Craig in Oxford a couple of months ago, even at a time that he was promoting his own new book through a show at the Royal Albert Hall, was a massive own goal. His unwillingness to defend his own ideas has been exposed by a number of atheist Philosophers.
4. Dawkins provides some great quotes to highlight the bankruptcy of atheism. His own (albeit qualified) support for infanticide, his admission that he has no idea how life began on the planet, his own recognition that for the atheist there is no good and evil all demonstrate how unliveable atheism is and how dark its conclusion are.
5.Dawkins compels Christians to think and to think deeply about their faith. As we take seriously the call to provide a reasoned defence for what we believe gets us back to our Bible and to good books.
6. Dawkins reminds us of the danger of fundamentalism in all of its forms. He is a warning to us all of how ugly it can be and how by contrast Christians need to think, speak and behave differently.
Francis Schaeffer was right when he said ‘the greatest apologetic of all is love’.
So happy Christmas Richard Dawkins and keep up the good work!
Stop mocking religions and start stealing from them? Why Alain de Botton’s new book is doomed to fail
The thesis of Alain de Botton‘s next book is that religion is good for atheists. It’s sure to create a stir (and sell a few copies) if Religion for Atheists: A non-believer’s guide to the uses of religion is all that it is cracked up to be.
There’s even an opportunity to hear a secular sermon from him in advance via the school of life in January of next year.
Judging from the introduction to the book on his own website it seems that de Botton thinks you can steal the best bits of a religion without being religious yourself.
The problem with the thesis is that, uniquely for Christianity, it simply cannot work that way. For to steal gospel instructions on how to live without relying on God who gives us life through the gospel is to steal a car without an engine. Quite simply you are going nowhere.
Here’s what I hope de Botton might grasp: the Christian life depends, and depends absolutely, on the Christian gospel . It is the engine of the Christian life because only a deep inner grasp of what the gospel has done for us can enable the response required in the Christian life.
So, for example, Christian community is made possible not because we choose to be nice, or like to forgive, or want to get along but because of a fundamental change of identity that the gospel alone has brought about.Christian community depends, absolutely, on the knowledge that IF Christ has died for me and you, and IF he has reconciled us to God, then he has reconciled us to each other.
The FACT that both I and they have been loved by God in Christ obligates me to love and serve them and gives me. The FACT that I have been loved by God in Christ also gives me a compelling and powerful motivation to boot. The ability to love flows out of the experience of love. The desire to forgive flows out of the experience of forgivenss. That is why the power to live the Christian life flows out of the gospel itself.
The same is true of forgiveness. The apostle Paul says to the Christian ‘forgive because’, but because what? Because, Ephesians 4:32 ‘in Christ Jesus God forgave you.’ I forgive because I have been forgiven.
And this is where de Botton’s thesis breaks down for the atheist does not share that experience and as a result does not share that obligation to live with regard to anyone. He does not claim to have experienced a forgiveness that compels him to forgive others. Forgiveness for the atheist is a lifestyle choice. He is not being inconsistent if he does or doesn’t forgive his neighbour. There is the world of difference between the Christian requirement to forgive because we have been forgiven and the atheist who is under no such obligation.
Take away the gospel indicatives (Christ forgave us) and there remain no binding gospel imperatives (therefore forgive one another).
It will be a curious thing to see how de Botton will escape such an obvious and necessary conclusion.
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