A reader named “Dale” left the following comment in response to my sermon: “CallerID From the Source of the Universe”:
There are two main forces in the universe. Order and chaos. Religion perceives order as good and chaos as evil. These forces have always existed in matter. It is religion that has labeled them as such. Some texts of the Bible have been in existence since 1500 BC. There have been billions of creatures that have been borne, lived, and died before the Bible came along to interpret meaning. It is the nature of matter to be the way it is. It is what it is. Being matter I must die. I go out of existence. That is difficult to accept. I had no existence before I was borne. Faith tells me that there is a transcendence existence beyond matter. Hope comes into play here to treat the anxiety of death. Call it a psychological prop that keeps us sane. Here I can assent to faith or decline to do so. If faith, the promise of glory. Decline, hell or nothing. What is my choice. Glory sounds attractive. Organized religion plays on this dilemma. This is what atheists object to when they challenge believers in this psychological game of meaning.
I thought Dale’s comment was worth responding to at some length.
Thank you for writing, Dale. Your points are worth addressing, and I will do so at some length.
First, I want to point out that, in my sermon, I deliberately avoided addressing questions of the origins of evil or suffering, and instead focused on the question of what Christian faith asserts about what it is that God does about the existence of evil and suffering. I also avoided distinguishing between what philosophers call “natural evil” (earthquakes, birth defects) and moral evil (violence, murder, betrayal, theft). I did this for several reasons. First, as a preacher in a church that uses a lectionary, I had to preach from the lectionary texts for the day, and, second, unlike a lecture, a sermon is restricted to what the speaker can say in twenty minutes or so. A more adequate attempt to address the problem would necessarily deal with the origin of evil as well the distinction between natural occurrences (like earthquakes) that threaten human well-being (and are therefore discerned as “evil”), and events that have human causes and are designated as “evil” for moral reasons. The former are more properly “tragedy” than “evil,” while the latter are more properly designated as “evil.” If you lost your wallet, there would be a genuine loss to which you might respond with “tough luck” (minor tragedy), but you would not generally consider the loss “evil.” On the other hand, if I attempted to steal your wallet, then you would likely consider my actions “evil” even if I failed, and you would justifiably be angry with me, even if I actually had done you no harm.
More important than these distinctions, I think, is the question of response to evil, and, as I pointed out, it is one that I have yet to see any of the New Atheists address (or rather even acknowledge) with any sophistication. To the extent that the New Atheists ignore the fundamental Christian claim that God deals with evil in a particular manner, their criticism simply fails to hit its target. I note that your own comment did not address this central point either, but rather focuses on questions about the nature of the universe (ontology) and knowledge (epistemology), specifically questions having to do with “natural evil,” and how we might know whether a given natural event is an evil. So I will address those questions.. Your comment covers a lot of territory and addresses several issues, so it needs to be broken down piece by piece. (more…)