God’s Existence:
Is there anything in the argument of design to suggest that the designer or "Higher Power" of the universe is religiously significant? Is there anything in the argument of design to suggest that the designer of the universe is omnipotent, benevolent, and/or omniscient and cares about its creation? Is it possible that the designer could be a disinterested creator (deism) and without the characteristics attributed to the Judaic, Christian, Muslim God?
Moreover, is it logical that we infer through the nature of a cause from the nature of its effects? What types of fallacies of logic are the results of such responses? How often do we attempt to explain the occurrence of an event by reference to a few antecedents which rendered its occurrence probable? How often do we mistake correlation for cause? How often do we reduce a complex causal inquiry to simplicity and confuse the necessary cause with the sufficient cause? In short, is it logical to infer the nature of a first cause from the nature of its effects?
The aforementioned questions are logical inquiries and so are the following questions: How do we examine an abstract concept (like God) using the real world for our basis of empirical knowledge? Should our faith be subject to reason and logic? Why shouldn’t we ask questions about what we hold sacred? Can we be right about what we believe is true since there are many religious beliefs with a myriad of contradictions among them?
If we ask more questions, they might be the following: Shouldn’t we determine whether our disagreements are about facts and evidence or about our underlying values and beliefs before proceeding? Can we evaluate a claim that we make without access to the facts in question? In other words, should we pledge ourselves to that which are presuppositions and without certainty?
Finally, can anyone be so sure as to have an unreasonable certainty that one has the answer to some of the oldest questions? Why is it that most of us do not think we need to logically examine the details of religious fundamentalist's propositions? Why is it a value and meaning for us to preserve our belief in a God at any cost? Is it logical for us to believe, for instance, what Christ or any other prophet actually said, or whether they even existed? Is it logical for us to believe "that the creator of the universe would personally impregnate a Palestinian virgin in order to facilitate his son into the world as a man?" (Hitchens). Is it logical for us to believe that a God created the entire universe, but its chief concern is whether we worship it or not here on earth, and that our sins have some sort of “cosmic significance” in a universe that contains billions of galaxies, each galaxy with billions of stars, and each star with perhaps a planetary system and other possible life forms? “If God wanted to forgive our sins, why not just forgive them?” (Dawkins, Richard, The God Delusion).
As stated by British philosopher, logician and Nobel laureate Bertrand Russell: “Many orthodox people speak as though it were the business of skeptics to disprove received dogmas rather than of dogmatists to prove them. This is, of course, a mistake. If [we] were to suggest that between the Earth and Mars there is a china teapot revolving about the sun in an elliptical orbit, nobody would be able to disprove [our] assertion provided [we] were careful to add that the teapot is too small to be revealed even by our most powerful telescopes. But if [we] were to go on to say that, since [our] assertion cannot be disproved, it is intolerable presumption on the part of human reason to doubt it, [we] should rightly be thought to be talking nonsense. If, however, the existence of such a teapot were affirmed in ancient books, taught as the sacred truth every Sunday, and instilled into the minds of children at school, hesitation to believe in its existence would become a mark of eccentricity and entitle the doubter to the attentions of the psychiatrist in an enlightened age or of the Inquisitor in an earlier time.”
The Problem of Natural and Moral Evil and the Suffering of Innocent Children:
Seeing the natural wonders of the world as proof for God's existence is also through use of selected evidence to prove a point. Does this argument assume what it claims to prove; in other words, does it beg the question? If there is a designer or "Higher Power" of the universe, is it responsible for evil as well? Our world contains viruses, bacteria (Clostridium botulin), smallpox, cholera, typhus, meningitis, tuberculosis, plague, tsetse flies, Chagas (parasites), malaria-ridden mosquitoes, screw worms, dengue fever, venereal disease, heart disease, Alzheimer's disease, cancer, cruel and indifferent people... Our world also reveals catastrophic destruction by earthquakes, tornadoes, tsunamis, hurricanes, cyclones, floods, drought, famine, wildfires, and volcanic eruptions; the universe reveals astronomical destruction among comets and planets, stars that explode and then destroy everything in their wake... We would have to ask: did the "Higher Power" create them too, and for what purpose?
In the opinion of Christian theologian Aurelius Augustinus: This world serves only as a testing ground for reward and punishment in the afterlife; life on earth is a punishment for original sin; natural evil is simply imperfection that makes variety possible; evil is the privation of goodness. We need evil in order to understand goodness; God gave man free will and thus the capacity to choose between good and evil.
Poppycock! Evil is not a punishment; it is not an imperfection or a deprivation. It is not a thing or essence. It is never "pure." It is not an entity that exists outside of the laws of nature and human behavior. Rather it describes human behavior. To believe that God allows for evil because it provides us with the knowledge of good and evil and free will is not a logical or moral rebuttal. Of course, not all evil is the result from a misuse of free will. Moreover, to believe that "freedom consists of the ability to choose evil as well as good and that human freedom is therefore diminished to the extent that God disposes us to choose good rather than evil... is highly questionable... If we define freedom as the ability to choose between good and evil, is freedom so supreme a value as to compensate for the evils to which it leads? Does the value of Hitler having been able to choose the deaths of millions of Jews outweigh the sufferings he imposed upon his victims?" (Olson).
Surely, the whole world of knowledge of good and evil is not worth the suffering of one child. As Russian novelist Fyodor Dostoevsky once wrote: "If everyone must suffer, pray tell me what have children got to do with it?... It is not worth one little tear of even one tormented child who beat her chest with her little fist and prayed to 'dear God' in a stinking outhouse with her unredeemed tears! Not worth it because her tears remained unredeemed... Can they be redeemed by being avenged? But what do I care if they are avenged; what do I care if the tormentors are in hell? What can hell set right here if these children have already been tormented? And where is the harmony if there is a hell? I want to forgive, and I want to embrace. I don't want more suffering" (Brothers Karamazov).
“The gospels
tell followers of Jesus to be meek, humble, generous, forgiving, loving, merciful,
nonjudgmental, noncritical, and repentant. Christians must turn the other cheek
when slapped, share their property and give it to those who would take it; always
go the extra mile and accommodate those who would borrow from them. They must
love their enemies and pray for their persecutors (Matthew 5:38-45; Luke
6:27-30; Luke 6;36-38). Jesus also forbids his followers from being angry with
their brethren, on pain of judgment and hellfire, and urges them to reconcile
and come to agreement with their adversaries (Matthew 5:23-25). He admonishes
them to treat others as they would have others treat them (Matthew 7:12; Luke
6:31), and he warns them against ‘taking up the sword’ (Matthew 26:52).
“But how
many self-professed Christians actually behave according to gospel values? Such
believers would never, for example, deny anyone food, shelter, or medical
benefits, regardless of the needy party’s condition of birth, financial
circumstances, race, immigration status, religious beliefs, or sexual
orientation. They would not look down on
the poor and consider them unworthy of help. They would welcome immigrants, especially
those seeking asylum, rather than imprisoning them. If their churches were
wealthy, they would demand the sale of church assets to help fund care for the
poor. They would not hoard weapons of war or attempt to overthrow honest
elections. And they would laugh at the ‘Christian prosperity’ proponents, who
according to the gospels have received their reward and will receive nothing
more in Heaven.
“According to Jesus, people should view life on Earth as a trial venue, an audition for Heaven, in which their behavior will largely determine where they’ll spend the rest of eternity once they die. Those who fill his stated criteria (and also happen to be gifted with God’s ‘grace’) will ascend to Heaven (John 12:25 and 12:28). Everyone else (i.e. most of humanity) will be tortured forever in Hell. Judging by widespread Christian behavior, this torture will include enduring the company of most of the self-professed Christians who ever lived” (Davis).
Why do we thank God for the good things that happen in our life (however trivial they might be), but we don't blame God for the bad things that happen in our life? Indeed, we know there are no scientific studies done about the efficacy of intercessory prayers. "We can assume no religious organization would want a scientific confirmation either because of the high risk for logical refutation."
So Why Do People Believe in a God (or gods)?
It is because of prodigious parental
indoctrination during the formative years; cultural indoctrination; fear of
death and the desire to be immortal; the psychological propensity to
create myths, prayers, rituals and worship; cognitive dissonance and confirmation
bias; the brain’s genetic make-up; heredity, evolutionary neurobiology and
memetic (cultural) transmission; the need to be connected to the eternal;
the need to obtain consolation for pain and suffering; the need for
psychological and unconditional love from a father figure and obeisance to a
dominant authority; the need to believe in the supernatural, sacred places and
miracles; the need for group identification and spiritual union with other
like-minded people; the need to believe in something/anything as long as
it provides hope in an absurd world of pain, suffering and death (Dawkins,
Richard, The God Delusion).
Why are some people more religious than others? Recent research of the brain reveals that "believing a proposition to be true is associated with greater activity in the medial prefrontal cortex, an area important for emotion and reward... Religious thinking is associated with greater signals in the anterior insula (pain perception) and ventral striatum (reward)... Dopamine receptor genes play a role in religious belief as well. People who have inherited the most active form of the D4 receptor are more likely to believe in miracles and be skeptical of science... [Conversely], uncertainty is associated with the anterior cingulate cortex" (Harris, Sam, The Moral Landscape).
Works Cited
Anderson, Elizabeth. “If God Is Dead, Is Everything Permitted?” Philosophers Without Gods. Ed. Louise M. Antony. Oxford: Oxford University Press, 2007, pgs. 215-30.
Augustinus, Aurelius. The Confessions of Saint Augustine. New York: Random House, 1949.
DeNicola, Daniel R. "Morality and Religion." Moral Philosophy. Ontario: Broadview Press, 2019.
Dostoevsky, Fyodor. Brothers Karamazov. New York: Farrar, Straus & Giroux, 1990.
Hitchens, Christopher. The Portable Atheist. Boston: De Capo Press, 2007.
King, Martin Luther. "Letter from a Birmingham Jail." in Why We Can't Wait. New York: Signet Classics, 1963.
Olson, Robert G. A Short Introduction to Philosophy. New York: Harcourt, Brace & World, Inc., 1967.
“In the long perspective of human history, religion has done more harm than good and that the good it does is inextricable from the harm…
ReplyDelete“I am disgusted with Catholicism and, by extension, with all religion. What I want to offer here is a phenomenology of the disgust of a scholar of religion, of its dangers, but also of what I have come to see not only as the inevitability of disgust in the life of a scholar of religion, but more, its usefulness on many levels, emotional, psychological, existential, and intellectual…
“Perhaps some of you are disgusted, for instance, by how cravenly evangelicals have embraced political corruption in the United States today in order to advance the allegedly Christian agenda of ostracizing and harassing young LGBTQ people, curtailing women’s reproductive rights and basic health care, and reviving a toxic white Christian nationalism. I know, I know, not all evangelicals, just like not all priests, not all bishops, not all congregations … but I am not talking about these other ones today, and anyway this is just another way of avoiding the question, and the disgust…
“This is not to deny that religions have done and continue to do good things. But that I even have to utter such a correction — and that we scholars of religion feel compelled to do so, always, right after we speak what we all agree is a simple truth — shows the power of the idea that, in the end, religions are essentially good. It is so powerful and deeply embedded that rarely do we — who ought to know better — pause to stare into the depths of the truth that religions have, over time, done more harm than good before we scramble up toward the warm sunlight of good religion…
“My disgust with Catholicism has been growing for a long time. For the past ten years or so, I have been immersed in the sheer horror of the Catholic clergy sexual abuse crisis. ‘The sexual abuse crisis’ refers to the sexual violation of Catholics by their priests, first of all, and, second, to the protection of these priests by their bishops and religious superiors, who were quite often themselves involved in illicit sexual activities. The word ‘crisis’ for this moment in Catholic history is a mischaracterization, if what is meant by ‘crisis’ includes any notion of the exceptional, unforeseen, or unusual nature either of the abuse or its cover-up…
“What I understand now is that the dark and troubled landscape of modern Catholic sexuality, and therefore of modern Catholicism itself, has been the normal, everyday life of modern Catholicism. This is not a crisis. It is the modern Catholic normal, finally disclosed for all to see clearly” -Northwestern University theologian and religious scholar Robert A. Orsi.
"I own that I cannot see as plainly as others do, and as I should wish to do, evidence of design and beneficence on all sides of us. There seems to me too much misery in the world. I cannot persuade myself that a beneficent and omnipotent God would have designedly created the Ichneumonidae with the express intention of their feeding within the living bodies of caterpillars, or that a cat should play with mice" -Charles Darwin, naturalist and author (12 Feb 1809-1882).
ReplyDelete"[Ichneumonidae: The family of parasitic wasps that deposit eggs inside or on top of the larvae of other insects. Once hatched, the ichneumonid larva slowly eats its host alive from inside out]" (Wordsmith).
Re: Miracles
ReplyDeleteImagining what might convince us is largely an exercise in futility.
“…What might convince us of a given hypothesis? This is a reasonable request in criminal trials, and other kinds of scenarios where actual evidence is being considered. But in order to imagine what would convince us of miracles, it would require changing the past, and that can’t be done.
“If I could go back in time to watch Jesus coming out of a tomb, that might work. But I can’t travel back in time. If someone recently found some convincing objective evidence dating to the days of Jesus, that might work. But I can’t imagine what kind of evidence that could be.
“As I’ve argued, testimonial evidence wouldn’t work, so a purported handwritten letter from the mother of Jesus is insufficient. If a cell phone is discovered and dated to the time of Jesus, which contains videos of him doing miracles, that might work. But come on, this is as unlikely as his resurrection.
“If Jesus, God, or Mary themselves were to appear to me, that might work. But that has never happened, even in my believing days, and there’s nothing I can do to make it happen either. In any case…, imagining evidence that could convince us Mary gave birth to a divine son sired by a male god is a futile exercise, since we already know there’s no objective evidence for it.
“One might as well imagine what would have convinced us in 1997 that Marshall Applewhite of the Heaven’s Gate suicide cult was telling the truth that an extraterrestrial spacecraft following the comet Hale–Bopp was going to beam their souls up to it, if they would only commit suicide with him. One might even try to imagine today what would convince us that he and his followers are now flying around the universe. Such an exercise is utter tomfoolery…”
-Jonathan MS Pearce
For My Eulogist by Glen Brown
ReplyDeleteTell them I did not want a church and prayers,
a priest’s hopeful praising
of an invisible deity and illogical immortality,
that I believed what a Pulitzer Prize poet once wrote:
“God knows nothing we don’t know.
We gave Him every word He ever used.”
Tell them I did not want a coffin and flowers either—
that rewind of god-awful dreariness and solemnity,
nor did I want collages or a slide show. Instead,
share a few of my favorite poems
and play some music, preferably performed,
and have lots of raucous laughter.
Let slip that I once kept a childhood charm,
not owing to superstition or religious belief,
but only because the Vatican had “eternally released
[Christopher’s] duty and sainthood” when they decided
he was more mythology than reality.
Be sure to tell them how much I loved irony.
Tell them moments are what we are,
that “life is but a day”
and to never “miss out on being alive
in a world where everything is given,
and nothing [is assured].”
But confess to them how I wanted to die
before my wife did, out of fear.
Tell them how I was terrified
of losing a child most of all,
the way some of my dear friends had lost theirs,
and how I worried about the harmful choices
my children sometimes made.
Divulge that dementia was in my family too,
if I had lived long enough
like my grandmother and father,
and how frightened I was about erasing
my identity by cyber crooks,
that it’s best to safeguard our money,
as long as “our heart is spent.”
Now, tell them how much I loved teaching
and it is through music, poetry
and philosophy…that show us how to be.
Tell them how much I loved to sing
and play Lightfoot and Young… on my guitars,
and listening to Chopin, Mozart and Bach,
and how I loved the blues, and jazz—
when it’s bluesy—and reading
Dunn, Hoagland and Djanikian, Hume and Camus....
Remind them how much I savored
my books, handguns, and Lexuses
(as much as I craved dark chocolate)
and saving unsullied money —
things left behind to prove
this dead collector lived comfortably.
And don’t forget to tell them how much
I loved caramel apples and apple fritters…
and, of course, my mother,
but not America’s hegemony,
bigotry and hypocrisy.
Proclaim how much I loved my tabbies too,
my dearest friends and family,
and my beautiful selfless wife, Marilyn—
“Forever wilt thou love, and she be fair!”
And that nights filled with stars,
my mother’s Calabrian cooking
and sewing machine’s hum,
my baseball glove’s oily perfume
and the spring’s night air,
bright autumn days, the crow’s cawing,
the wind’s homily swishing through trees,
wind chimes and crunching through leaves
were warm memories of my childhood heart.
At long last, tell them it is old age
who arrives unannounced one day,
emptying its suitcase of inflictions.
And death is the final costume we will all wear
and “nowhere but where it will occur”
and is not mine to keep,
because it will belong to you someday.
After all, spin a short yarn,
tell them I said something
unforgettable before I died,
but that you have since forgotten,
though you think I might have whispered
Beethoven’s last words:
“Plaudite, amici, comoedia finita est”—
Applaud, my friends, for the comedy is finally over—
from my other poem about dying
and my wish to leave an éclat to posterity.
Or was it something else I might have said?
A cliché perhaps?
Like everything of value in life
is revealed through what we loved.