What has God ever done for us?

Noah

Back in my Christian days, I used to sing a hymn with a line that went ‘give and give and give again what God has given thee’. It was a fine if largely ignored sentiment – like those of similar nature demanded by Jesus – but I was reminded of it recently on hearing for the umpteenth time of just how much God has given us.

Join me in taking a look around to see.

Everything around me here in the room is… well, not to put too fine a point on it, man-made, that is devised, created, crafted and manufactured by human beings. No supernatural intervention appears to be have been required in the creation of the technology you and I are currently using, nor in the creature comforts that surround me: the chair I’m sitting on, the cushions, the clothes that are keeping me warm this cold winter’s day, the glasses I’m wearing that enable me to see properly (and have done since I was a young child), the carpet that keeps my feet from bare boards, the boards themselves, the house that they’re part of. No god was involved in the making of these things and the many more conveniences that make life in the Western world as comfortable as it is. You name it, humans made it.

It’s true that many of these items utilise natural resources – wood, cotton and so on – but the cultivation of these is again the result of human effort. There’s a clue too in the name of such materials – ‘natural’. Nature produces them, which as Darwin made plain 150 years ago, does not require any god pulling any strings behind the scenes.

The same applies to our bodies; they are the product of natural processes. I was created by my parents who in turn were created by theirs and so back to a time before any of us were human; no god was steering the direction of evolution, nor, despite what Ken Ham thinks were we created as we are today in six days. And when our bodies let us down, as they inevitably do? Even the most ardent among us do not depend on god’s willingness to heal us – he is, as in so many other respects, notoriously unreliable – we go instead to the physician and the surgeon, to medicine and technologies; in short we turn to other human beings and the creations of human beings; we turn to science. The vast majority of Christians do this too, which says much about their faith in an Almighty who can work wonders (but doesn’t). When the chips are down they don’t, as Ham puts it, reject the ‘foolish ways of man’, but turn to the skills and provision of their fellow men and women. They help far more than – infinitely more than – any imaginary god.

So it is with ideologies, philosophies and religions; they too are human inventions, everyone of them. In the West we enjoy the benefits of living in capitalist democracies with their attendant conveniences and freedoms. No god-on-high handed down such systems. Jesus was rabidly opposed to riches and wealth and there was nothing democratic about his intention to be king of the world.

Everything we have, from our ideologies and morality to science and technologies we  created ourselves; no was god involved. The messes we’ve made too; these are our responsibility, from the damage we’ve inflicted on the environment and the climate to the wars we seem endlessly to engage in and the often often appallling way we treat each other. We are culpable. No god is going to come down from heaven to right these wrongs. No god ever has; we have to sort things out ourselves. That has always been the case and always will be.

If it’s not, then those who of you who promote a god need to show him to the rest of us. Show us your god – not through the actions of human beings because those are just that, the actions of human beings. Show us something your god made that is not better explained as a product of nature or of human beings themselves. Provide evidence of your Christ, his angels and his heaven that is more than the delusion shard by you and your co-religionists; show us that they are beings with an existence independent of the human mind.

You can’t, you say, because that’s not the way of spirituality, not the way of a transcendent god.

How very convenient.

 

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Some Pig: Why God’s laws are not written on our hearts

Morals

According to Christians, everyone of us knows the right way to behave because God has written his laws in our ‘hearts’. We don’t always bother to consult what he’s written there, however, because we prefer to do our own thing, which is when our consciences start to bother us about our wicked ways. Here’s how Paul put in Romans 2.15:

Gentiles show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them.

There’s no evidence that this is how it works, of course; Paul never cared much for evidence nor even for making sense. We know that, provided we are not born with psychopathic tendencies, we learn values, morals and how to relate to others from care-givers in our early lives. They teach us to share (or not) and how we should treat other people, and while it’s true we do seem to be born with a sense of empathy – watch a young child respond to the distress of another – this needs to be cultivated and nurtured. A knowledge of the 613, frequently absurd stipulations of the Old Covenant (which is what Paul is referring to) is demonstrably not genetic; we do not have an innate or instinctive understanding of God’s requirements. Psychologists point to the fact that it is only when she is three that a child learns that stealing is wrong; she is not born knowing it.

All of which is a far cry from ‘God’s law being written in (our) hearts’. Even if Paul meant we have a sort of general, non-specific understanding of how we ought to behave – though this is not what he actually says – there is no evidence this has been planted in us by a supernatural being. Certainly not one that thinks slavery is okay and whose prohibition against killing doesn’t extend to tribes beyond one’s own.

The Christian approach to morality puts me in mind of Charlotte’s Web. In that great children’s book, Charlotte the spider adds messages to the webs she spins to help save her friend, Wilbur the pig, from slaughter. When the gullible humans in the story see ‘Some Pig’, ‘Radiant’, ‘Amazing’ and ‘Humble’ written in the webs, they inexplicably give the credit, not to Charlotte, but to Wilbur. No-one, either in the book itself nor in reviews, comments on the fact that it is not Wilbur who has these qualities, despite what the messages say, but the creature who made them (an anomaly I’m sure E. B. White was aware of when he wrote the book.)

If I might interpret Charlotte’s Web allegorically, we humans are Charlotte, while Wilbur, on whom everyone seems focused, is God. It is we who have developed moral codes throughout our existence, the latest versions of which our children learn from us, and attempt to follow (or not). Meanwhile, the likes of Paul and contemporary Christians refuse to give us one iota of credit. Instead, they insist, the credit goes to their god; a being nowhere near as pleasant as Wilbur, though he’s every bit as fictional – another of our creations, just like those moral codes we invented.

 

“When (a worldview) doesn’t include God, there is no basis for morality.” Roy Moore, 2008

Ravi3

I planned to dissect Ravi Zacharias’ morality argument even before recent revelations that he lied about his credentials. I’m sure that, despite his fraudulent claims, he’s still a good Christian™, perfectly entitled to tell the rest of us what terrible sinners we are. If you’ve ever seen his grandiose sermonising, you’ll know he likes to pretend that Faith is something deeply intellectual, despite Paul’s contention in 1 Corinthians 1. 26-27 that it isn’t. Zacharias’ pseudo-intellectual Christianity is, like many of his qualifications, fake.

In common with other Christians desperate to prove their God, he relies too on circular reasoning. He tells us that our morality derives from God (you listening TC Howitt?) and then uses this to argue that, because of we have morality, God must exist. His unproven conclusion is his premise, with nothing in between to justify either.

Here’s his ‘argument’ in full:

Ravi3

Let’s take a closer look:

‘When you say “There’s too much evil in the world”, you assume there’s “good”. Who says this? How much evil is ‘too much’? Do people other than Christians see the world in terms of good and evil? Does acknowledging evil mean one also assumes there is good? How is this ‘good’ defined? So many unanswered questions in this first muddled statement.

‘When you assume there’s good, you assume there’s such a thing as a “moral law” on the basis of which to differentiate between good and evil.’ The only one making assumptions here is Ravi himself. The considerate treatment of others, which is how we might reasonably define morality, is easily recognisable when it occurs. This presumably, given he fails to define any of his terms, is what Ravi means by ‘good’ (and conversely, inconsiderate or malicious treatment of others is his ‘evil’). There’s no reason to suppose, however, that the demonstration of good is a component of an objective ‘moral law’ that exists somehow independent of human interaction. Morality and any resulting goodness (or ‘evil’), is human interaction.

‘But if you assume a moral law you must posit a “Moral-Law Giver.” Well, of course we’re not assuming a moral law, not in the magical way Ravi is assuming we’re assuming. And how about that imperative: ‘You must posit a “Moral-Law Giver”‘! Must we? Morality is socially determined by human beings themselves; we see this is in the different moralities that have emerged in cultures with shared heritage; we see it in the changing attitudes over the last fifty years to the treatment of women and gay people. Morality is fluid; it evolves. The ‘Moral-Law Giver’ then, if we must have such a term, is we ourselves.

‘But that’s Who you’re trying to disprove and not prove.’ Erm no. Ravi’s being disingenuous here. ‘We’ were not trying to disprove a Moral-Law Giver at all; he was trying to prove it (him? – note the capital sneakily added to ‘Who’). Let’s though, for the sake of argument say Ravi is right; let’s say there is a Moral-Law Giver out there somewhere. Why has he, over the expanse of human existence, issued such varying and often conflicting moral codes? Compare, for example, today’s moral standards with the harsh, brutal morality of the ancient Israelites, which demanded the death penalty for almost any infringement of the law. Compare that with the morality Christians today claim they derive from New Testament. Then compare Jesus’ impossible demands with how Christians actually behave. By and large, they’re happy to ignore him and, with the exception of one or two areas they get hot under the collar about (abortion, same-sex relationships), they go along with the consensus of the culture in which they live.

‘Because if there’s no Moral-Law Giver, there is no moral law.’ There is a ‘moral-law giver’: it is us. That is why moral laws vary according to culture and through time. Zacharias wants us to conclude that this capitalised ‘Moral-Law Giver’ is his God, yet he has neither demonstrated that a deity (any deity) decrees moral codes from on high, nor has he ‘proved’ (his word) that this cosmic law giver is his god, the barbaric and inconsistent YHWH. Rather, he ‘assumes’ this to be the case and hopes that his audience, failing to notice his assumptions, presuppositions and sleight of hand, will too. Given that most of them are Christian sheep  (Jesus’ term, not mine) they will no doubt do just that.

‘If there’s no moral law, then there’s no good. If there’s no good, there’s no evil.’ This is where the argument, such as it is, turns back on itself. Zacharias thinks he’s being very clever (he always thinks he’s being clever) but all he’s doing is declaring his premise over again.

Of course there are moral standards; humans have devised them throughout their existence. The ‘Golden Rule’ promoted by Jesus, for example, is first recorded thousands of years before him. We determine for ourselves what is good and therefore what is ‘evil’; these defintions are not delivered to us ready made from a “Moral-Law Giver” in the sky.

(While Zacharias doesn’t use the argument, there are those who like to say, on the basis of Romans 2.15, that God has written his (ever-changing) rules in our hearts, a fallacy I’ll address in the next post.)

‘What is your question?’ clever Ravi finally asks. We didn’t have a question. Here’s one for him anyway: how has he got away with such fraudulent drivel for so long?