I love everything about the above graphic except the last two sentences. That is Scientism. And curiously, it is espoused by many who would call themselves atheists. The two are not in disagreement necessarily, but interestingly it is mostly non-scientists who believe in Scientism--likely because of a lack of understanding of science and reductionism. That critique aside...
This post is an attempt to help Christians explore what it means to be an atheist (from four of my friends), and also, what it might look like to be an agnostic Christian (me, briefly).
This hopefully goes without saying, but I am not an atheist. I lean toward agnostic Christianity, with respect to existence sometimes, but with more of a Kierkegaardian position:
"If I am capable of grasping God objectively, I do not believe, but precisely because I cannot do this I must believe."Edit: After further consideration, I think this position describes the nature of belief--not the nature of what is believed in (I am not a scholar of Kierkegaard, and thus very capable of misunderstanding his meaning in a first readthrough). Why is belief necessary? Because I am not capable of grasping God objectively. What is belief then, how does the Christian/Kierkegaard regard subjectivity?
See Jamie Turnbull (Kierkegaard's Influence on Philosophy: German and Scandinavian Philosophy, pgs 156-157):
--I love Jesus and I think he is the best thing for everyone. Wikipedia actually puts it really well:
Christian Agnostics practice a distinct form of agnosticism that applies only to the properties of God. They hold that it is difficult or impossible to be sure of anything beyond the basic tenets of the Christian faith. They believe that God exists, that Jesus has a special relationship with him and is in some way divine, and that God should be worshiped.This deviates somewhat widely from the Calvinism I grew up with. In any case, I do know atheists and find that their view is often misrepresented, as the graphic above in part illustrates.
Atheism can be a vague concept for people around west Michigan to engage with--in the church, not many people know or have friends that are atheists, in my experience. I have the pleasure of knowing several atheists/agnostics/etc from my time at Penn State as well as from west Michigan--they are dear friends of mine. We're not afraid of talking about spiritual things together either. In this post I've compiled a few perspectives from friends that I highly respect and admire.
It turns out to be a difficult question to answer--who has context for the divine?
(I'm not looking at you human.)
D. C. 4/7/15:
I have a hard time trusting claims about God. All the knowledge I have currently acquired indicates that such claims are just that, claims. A claim in itself that requires belief without proof is potentially dangerous. For you see, a claim is inherently a true or false statement. The claim is either true, or it is false. As far as I am aware, wishing alone will not turn a true statement false or a false statement true. (I could be wrong though, maybe enough people wishing God to exist could cause God to exist. If that is true, could we then collectively wish hard enough or other things? Technically I don’t know the answer to this, but I am more apt to think that wishing does not affect existence or truth.) Therefore God or gods or some other god could exist, but for me to believe I would need a reasonable amount of evidence.
What is reasonable amount of evidence? My best answer, and possibly my annoying answer at this point, is “I don’t know.” If God exists, and God is omnipotent, omniscient, etc…. then God would know what would be a reasonable amount of evidence, strictly by the definition of God.
Ash H. followup question: How would I feel if I knew definitively there was a god or God?
I don’t think it would matter how I felt about it, if God were there. There would be nothing I could do to change the fact if it was true. It would just be like another piece of information I would have about the universe/everything. I would have lots of questions for God…why is it this way? I would have a lot of why questions. If the Judeo-Christian God exists: I might be honestly shocked. There would be a lot of information I would need to sort though and figure out.
A. C. 4/23/15:
It's an interesting thought of what would make me be theistic, either
believe in god(s), or for some higher power in general. Without racking
my brains, the first thought that comes to mind is to use the same
empirical evidence-based inference method I use for any other thing. I
would (or should) believe in god if I observe reproducible evidence
(hopefully scientific) of the same. However, this turns out to be an
oxymoron, as "belief" is the term we associate to things that lack
factual evidence. Therefore, I think the logical thing for me to say is:
"I would know of a theistic universe if I find evidence of the same".
Till that time, I am certain (in scientific terms) that the universe is
not facilitated by a deity.
L. S. 4/29/15:
Like I mentioned earlier, I’m more than happy to talk about anything in regards to my atheism with you. I personally find the subject matter incredibly important, in addition to being extremely interesting. So my straightforward answer to your question is “I don’t know”. However, allow me to expound on that a little.
The first problem is that to really answer that, I’d need to have you define which god. For example, some people say that the universe is god, others that love or energy is god, etc… If there is a god, depending on what characteristics you want to give it, I would say that this being should have the power to know what it would take to convince me, even if I don’t. And I think it is possible, though extremely unlikely, that I could be convinced (again), that some god exists.
As I see it, there are two main problems that would need to be overcome before I could believe in any god:
The first is sufficient evidence. You touched a little bit on this when you mentioned faith. I usually ask people to define the word faith for me to understand how they use it because not everyone uses it the same. Personally, I define faith as believing in something without a good reason. What it boils down to is - if you have a good reason then you wouldn’t need faith. So for me, evidence and reason is essential in understanding truth. (Truth being defined as – that which comports to reality). The reason this is so important is that without evidence and reason, a claim of faith in a Christian God bears no more weight than a claim of faith for the Muslim God, Bigfoot, Santa Clause, or the flying Spaghetti monster. I should mention that this only matters if you actually care about if your beliefs are true. So as far as I can tell there simply isn’t sufficient evidence that any god exists. And the evidence that does exist is unreliable at best.
The second problem is that we have no way to confirm causation on a supernatural level. In the physical world, physical objects obey physical laws. When I push a ball with X amount of force it rolls Y distance. However, even if we could confirm a miracle happened (so far 0 confirmed), we couldn’t necessarily attribute it to god. There is no yet discovered way to test for a supernatural intervention and no way to determine who or what caused that intervention and why.
M. C. 5/8/15:
If God came down to earth-- in a form humans could perceive-- and started to actually help us, then I would believe.
Wholeheartedly, cause the intuitive part of me does believe.
Not sure I really understand the Kierkegaardian position based on your quote but it seems like just another version of Pascal's wager. I should also like to add, that if the Christian God (or any god) existed, I would not worship them. I find the act of worship to be inherently immoral.
ReplyDeleteI don't think of Kierkegaard's statement in the same way as Pascal's wager, though they are similar. Pascal makes a position about gain and loss--essentially hedging one's bet on the afterlife--which does not resonate with me. I look at K's as more as a worldview: If I were capable of grasping a god, they would not be god--it's a statement of humility because we do not grasp the divine. Of course it by no means proves the existence of a god. Rather it describes the attributes of a god, if their existence is assumed.
ReplyDeleteAs far as worship goes, I believe that Russell (http://www3.nd.edu/~afreddos/courses/264/fmw.htm) is saying that worship of power serves no purpose. It is better to worship the betterment of humanity. You can look at Christianity as the worship of Power, much of the people in the Old Testament did--in the person of Christ I do not see a lust for power, nor a requirement to worship it.
In your view of God, is it possible that he could he make it so that we are capable of grasping him?
DeletePossibly. However, I don't think what that describes would be human. I have no idea of what a spiritual faculty would look like--much less how it would change a relationship between the being capable of grasping a god, and the god.
DeleteFrom an SG-1 perspective, the ancients/ascended ones are much more godlike than the Goa'uld, for example. That's one of the reasons I like Stargate so much--it plays with different levels of sophistication/evolution/existence and pokes at the relationships between them all.
If you have no idea what it would look like, I'm not sure why you think it couldn't be human. It's like saying, I have no idea what a flagibija is, but I don't think it could be blue.
DeleteTo me, if you cant grasp something, that doesn't mean you should automatically assume it's true. Wouldn't this put you in a position where you are simultaneously believing mutually exclusive contradictory gods?
Like I said, it's possible, but I don't know how that would play out in the relationship between the two beings--maybe part of what it is to be human is an incomplete grasp of the divine. I'm not making any claims, just thinking through what might be the case if humans had a spiritual organ/faculty.
DeleteI don't believe in God because of any physical evidence. I've had a chance to think more on K's statement, and after a few readings, I don't think of Kierkegaard's position as relating to belief in god/God, rather to the nature of belief/subjectivity.
What follows the quote I included, which I was not aware of before:
"If I wish to preserve myself in faith I must constantly be intent upon holding fast the objective uncertainty so as to remain out upon the deep, over seventy thousand fathoms of water, still preserving my faith."
// S.K.
I will put a couple blocks of text from Jon Bartley Stewart that explain in more detail what Kierkegaard is getting at here, in an edit.
Thanks Steve, yeah I went to the wiki for K and read the statement in full last week. The second part makes it worse in my opinion. Anyways, can you define the word spiritual for me?
DeleteI'm not surprised, K would say that spirituality is not amenable to reason, a different way of saying that it doesn't make sense to hypothesize wrt. theology/aspects/behavior of God or gods. He would also say 1) you don't want to believe or 2) that you have lost the imaginative faculty, by way of modernism, etc., to believe. His ideas, not mine :)
DeleteSpirituality for me is living my life before God--most basically I guess. It's relational and not necessarily a religious thing. How do your relationships define you, as you live before others? That is a way of living spiritually as a secular person in my mind.
So if I'm understanding you, spiritual as you define it is "living in a way that is acceptable to who you believe you are accountable to". Did I get that right? It's basically specific behavior and sounds like a synonym for the word "moral". In that sense, the phrase "spiritual faculty" doesn't really make sense.
DeleteThe way I live my life before someone is spiritual even if it isn't acceptable to them. I believe that I am accountable for my life, yes, but it hardly leads me to prescribed behaviors. I think that belief gets a lot of traction in the CRC where we grew up, but it's hardly useful to label it "moral", though I can see why you might go there given the emphasis on "morals" and "family values" that we grew up with.
DeleteIn a way I guess the idea of faculty depends on what it means to "grasp" God. A lot of the metaphors in the old testament talk about "seeing God's back" or "hearing his voice" which is a way to experience the divine indirectly. This seems to be the most human of ways to have a spiritual faculty, while remaining human: to grasp a part or an indirect sense of God. I'm sure you hated reading this paragraph.
So spiritual is "the way one lives one’s life before someone". So in that sense, everyone is spiritual other than maybe a complete hermit. What is the difference then between a spiritual relationship and a non-spiritual relationship?
ReplyDeleteThe reason I used moral is because I think most Christians believe divine command theory and would say that “living in a way that is acceptable to God” is a moral life. That is how they define morality. Of course, I reject that definition of morality but it was useful for trying to pin down what you meant by spiritual and I (incorrectly?) assumed morality.
I didn’t hate the last paragraph but, forgive me for saying it; it’s just a bunch of white noise. Wouldn’t you define your God as ungraspable? How then does it make sense to grasp him? If we take your metaphors literally people who “see Gods back” are considered hallucinogenic and those who “hear his voice” are schizophrenic. Of course though, you were meaning these figuratively. However, Thomas Paine correctly identifies the problem with all such experiences. Revelations of the type you’re suggesting are necessarily first person and to everyone else they are hearsay. How then can we trust in their validity? More importantly, how can even the person who experienced the event firsthand trust that his or her interpretation of the experience is correct?
What I had said initially was strictly this: "How do your relationships define you, as you live before others?"
DeleteThe relationship I have with my family members and close friends could be thought of as a more spiritual one, because much of who I am comes from them and my interactions with them--in contrast to one with a coworker or acquaintance. I would say the same thing about God.
I don't consider it a morality issue as much as an identity issue.
Ungraspable, yes, see my previous response to your question on the possibility of grasping God (In your view of God, is it possible that he could he make it so that we are capable of grasping him?):
"Possibly. However, I don't think what that describes would be human. I have no idea of what a spiritual faculty would look like--much less how it would change a relationship between the being capable of grasping a god, and the god."
What I was describing would be "divine intervention" in the OT, but those are experiences that I also tend to be distrustful of for the very reasons you describe. I just meant that if you take the experiences of those people, you can start to piece together the concept of what it could mean to experience a divine being--this isn't a reproducible thing, just a way to conceptualize what that might look like, which is what you asked originally, unless I have you wrong.