…the skeptics exclaimed, judgmentally.
“I fancy that Alyosha was more of a realist than any one. Oh! no doubt, in the monastery he fully believed in miracles, but, to my thinking, miracles are never a stumbling-block to the realist. It is not miracles that dispose realists to belief. The genuine realist, if he is an unbeliever, will always find strength and ability to disbelieve in the miraculous, and if he is confronted with a miracle as an irrefutable fact he would rather disbelieve his own senses than admit the fact. Even if he admits it, he admits it as a fact of nature till then unrecognized by him. Faith does not, in the realist, spring from the miracle but the miracle from faith. If the realist once believes, then he is bound by his very realism to admit the miraculous also.”
“I am sorry I can say nothing more consoling to you, for love in action is a harsh and dreadful thing compared with love in dreams. Love in dreams is greedy for immediate action, rapidly performed and in the sight of all. Men will even give their lives if only the ordeal does not last long but is soon over, with all looking on and applauding as though on the stage. But active love is labor and fortitude, and for some people too, perhaps, a complete science.”
“‘Tell me yourself, I challenge you – answer. Imagine that you are creating a fabric of human destiny with the object of making men happy in the end, giving them peace and rest at last, but that it was essential and inevitable to torture to death only one tiny creature – that baby beating its breast with its fist, for instance – and to found that edifice on its unavenged tears, would you consent to be the architect on those conditions? Tell me, and tell the truth.’ ‘No, I wouldn’t consent,’ said Alyosha softly.”
“If it were not for the Church of Christ there would be nothing to restrain the criminal from evil-doing, no real chastisement for it afterwards; none, that is, but the mechanical punishment spoken of just now, which in the majority of cases only embitters the heart; and not the real punishment, the only effectual one, the only deterrent and softening one, which lies in the recognition of sin by conscience.”
“Each of you keep watch over your heart and confess your sins to yourself unceasingly. Be not afraid of your sins, even when perceiving them, if only there be penitence, but make no conditions with God. Again I say, Be not proud. Be proud neither to the little nor to the great. Hate not those who reject you, who insult you, who abuse and slander you. Hate not the atheists, the teachers of evil, the materialists – and I mean not only the good ones – for there are many good ones among them, especially in our day – hate not even the wicked ones. Remember them in your prayers thus: Save, O Lord, all those who have none to pray for them, save too all those who will not pray. And add: It is not in pride that I make this prayer, O Lord, for I am lower than all men.”
“Remember, young man, unceasingly…that the science of this world, which has become a great power, has, especially in the last century, analysed everything divine handed down to us in the holy books. After this cruel analysis the learned of this world have nothing left of all that was sacred of old. But they have only analysed the parts and overlooked the whole, and indeed their blindness is marvelous. Yet the whole still stands steadfast before their eyes, and the gates of hell shall not prevail against it. Has it not lasted nineteen centuries, is it not still a living, a moving power in the individual soul and in the masses of people? It is still as strong and living even in the souls of atheists, who have destroyed everything! For even those who have renounced Christianity and attack it, in their inmost being still follow the Christian ideal, for hitherto neither their subtlety nor the ardour of their hearts has been able to create a higher ideal of man and of virtue than the ideal given by Christ of old. When it has been attempted, the result has been only grotesque.”
“So long as man remains free he strives for nothing so incessantly and so painfully as to find some one to worship. But man seeks to worship what is established beyond dispute, so that all men would agree at once to worship it. For these pitiful creatures are concerned to not only find what one or the other can worship, but to find something that all would believe in and worship; what is essential is that all may be together in it. This craving for community of worship is the chief misery of every man individually and of all humanity from the beginning of time.”
I’ll begin with seven studies that highlight the benefits of religious belief. I can’t take credit for finding these. They were recently shared by the fantastic Facebook page “Libertarian Christian“.
(I’ll wait while you go like their page.)
1. People who believe in God are happier than agnostics or atheists. “Using data from Britain and Europe, the study found believers enjoyed higher levels of satisfaction and suffered less psychological damage from unemployment, divorce or the death of a partner.”
2. Faith and well-being. “[Actively] religious North Americans are much less likely than irreligious people to become delinquent, to abuse drugs and alcohol, to divorce, and to commit suicide…Among mothers of developmentally challenged children, those with a deep religious faith are less vulnerable to depression…For people later in life, according to one meta-analysis, the two best predictors of life satisfaction have been health and religiousness.”
3. Religion and mortality among the community-dwelling elderly. “Persons who attended religious services had lower mortality than those who did not (age- and sex-adjusted relative hazard [RH] = 0.64; 95% confidence interval [CI] = 0.52, 0.78). Multivariate adjustment reduced this relationship only slightly (RH = 0.76; 95% CI = 0.62, 0.94), primarily by including physical functioning and social support…Lower mortality rates for those who attend religious services are only partly explained by the 6 possible confounders listed above.”
4. Research shows religion plays a major role in health, longevity. “The research showed that people who never attended services had an 87 percent higher risk of dying during the follow-up period than those who attended more than once a week. The research also revealed that women and blacks can enjoy especially longer lives if they are religiously active.”
5. Religion and spirituality among centenarians. “In his on going study Dr. Perls found a very large number of centenarians to be religious. Dr. Perls feels that centenarians do not “sweat the small stuff” when it comes to stress…[Almost] all centenarians [believe] it is “God’s will” that they have lived so long. In a lifetime of a century or more that often has a centenarian outliving relatives and close friends, a connection to God gives them something to hang on to, and a way to stay connected.”
6. The relationship between religious activities and blood pressure in older adults. “Among participants who both attended religious services and prayed or studied the Bible frequently, the likelihood of having a diastolic blood pressure of 90 mm Hg or higher was 40 percent lower than found in participants who attended religious services infrequently and prayed or studied the Bible infrequently (OR 0.60, 95% CI, 0.48-0.75, p < .0001).”
7. Spiritual well-being, depressive symptoms, and immune status among women living with HIV/AIDS. “Significant inverse associations were observed between depressive symptoms and spiritual well-being (r = -.55, p = .0001), and its components, existential well-being (r = -.62, p = .0001) and religious well-being (r = -.36, p = .0001). Significant positive associations were observed between existential well-being and CD4 cell count (r = .19, p < .05) and also between spiritual well-being (r = .24, p < .05), religious well-being (r = .21, p < .05), and existential well-being (r = .22, p < .05) and CD4 cell percentages.”
And beyond simple benefits to one’s own health and wellness:
“[The standard narrative] contains some important elements of truth: Pharmacological treatments in particular are transforming HIV from a death sentence into a manageable, chronic condition, at least for those with access to antiretrovirals. But most of the measured improvements in AIDS in Africa are actually the result of cumulative, widespread behavior change that has led to a reduction in new HIV infections. In other words, the standard narrative is wrong.
The narrative is wrong because it ignores local African responses to AIDS and characterizes religion and religious leaders as part of the problem. We have systematically studied the role of religious leaders in sub-Saharan Africa for about a decade. As a single class of people, local religious leaders sit at the very top of our list of who should receive credit for the behavior changes that have curbed the spread of HIV in Africa…
In congregations where AIDS and sexual mortality are discussed regularly, unmarried people are more likely to report being abstinent and married individuals faithful to their spouses.”
“Now a confirmed atheist, I’ve become convinced of the enormous contribution that Christian evangelism makes in Africa: sharply distinct from the work of secular NGOs, government projects and international aid efforts. These alone will not do. Education and training alone will not do. In Africa Christianity changes people’s hearts. It brings a spiritual transformation. The rebirth is real. The change is good.
I used to avoid this truth by applauding – as you can – the practical work of mission churches in Africa. It’s a pity, I would say, that salvation is part of the package, but Christians black and white, working in Africa, do heal the sick, do teach people to read and write; and only the severest kind of secularist could see a mission hospital or school and say the world would be better without it. I would allow that if faith was needed to motivate missionaries to help, then, fine: but what counted was the help, not the faith.
But this doesn’t fit the facts. Faith does more than support the missionary; it is also transferred to his flock. This is the effect that matters so immensely, and which I cannot help observing.”
“I love to totally stump these propagators by asking them to present me with the name of one – just one – scientist burned, persecuted, or oppressed for their science in the Middle Ages. They always fail to come up with any. They usually try to crowbar Galileo back into the Middle Ages, which is amusing considering he was a contemporary of Descartes. When asked why they have failed to produce any such scientists given the Church was apparently so busily oppressing them, they often resort to claiming that the Evil Old Church did such a good job of oppression that everyone was too scared to practice science. By the time I produce a laundry list of Medieval scientists – like Albertus Magnus, Robert Grosseteste, Roger Bacon, John Peckham, Duns Scotus, Thomas Bradwardine, Walter Burley, William Heytesbury, Richard Swineshead, John Dumbleton, Richard of Wallingford, Nicholas Oresme, Jean Buridan and Nicholas of Cusa – and ask why these men were happily pursuing science in the Middle Ages without molestation from the Church, my opponents usually scratch their heads in puzzlement at what just went wrong.”
Studies consistently show that religious people donate more to charity.
Couples who attend religious services together report higher levels of happiness and marital satisfaction.
Religious belief can provide a sufficient grounding for objective moral values.
It can coherently integrate the body and the soul, providing a higher ideal for romantic love than society’s “LGBTQIA” alphabet soup classification of genital urges.
And I could go on, but it’s time for me to go make dinner. If you want to drop additional links in the comments, I’ll add them to the list.
(or, “Why you sometimes feel like you can remember something, sometimes, from even before your childhood”)
C.S. Lewis often wrote about (and alluded to) the sense of “nostalgia” that comes with beholding a beautiful landscape.
I’ve always thought that the Christian argument from beauty/awe/nostalgia is one of the most difficult to convincingly express, yet one of the most powerful when properly understood. It shares some commonality with the Argument from Religious Experience, in that it relies on personal revelation rather than hard evidence (historical & scientific data) or soft evidence (formal philosophical arguments).
Rather than relying upon another person’s (oftentimes unreliable) testimony, however, the argument from nostalgia encourages self-reflection by identifying a peculiar sensation – almost like déjà vu, or a lost memory, or a half-forgotten dream – that seems to be shared by most people. C.S. Lewis described this sensation as follows:
“In speaking of this desire for our own faroff country, which we find in ourselves even now, I feel a certain shyness. I am almost committing an indecency. I am trying to rip open the inconsolable secret in each one of you—the secret which hurts so much that you take your revenge on it by calling it names like Nostalgia and Romanticism and Adolescence; the secret also which pierces with such sweetness that when, in very intimate conversation, the mention of it becomes imminent, we grow awkward and affect to laugh at ourselves; the secret we cannot hide and cannot tell, though we desire to do both. We cannot tell it because it is a desire for something that has never actually appeared in our experience. We cannot hide it because our experience is constantly suggesting it, and we betray ourselves like lovers at the mention of a name. Our commonest expedient is to call it beauty and behave as if that had settled the matter. Wordsworth’s expedient was to identify it with certain moments in his own past. But all this is a cheat. If Wordsworth had gone back to those moments in the past, he would not have found the thing itself, but only the reminder of it; what he remembered would turn out to be itself a remembering. The books or the music in which we thought the beauty was located will betray us if we trust to them; it was not in them, it only came through them, and what came through them was longing. These things—the beauty, the memory of our own past—are good images of what we really desire; but if they are mistaken for the thing itself they turn into dumb idols, breaking the hearts of their worshippers. For they are not the thing itself; they are only the scent of a flower we have not found, the echo of a tune we have not heard, news from a country we have never yet visited.”
When I first encountered that passage, I remember being stunned. I had to re-read it several times. It almost seemed as if Lewis had ripped something from my own mind and memories, and put it to paper half a century before I was born.
The association between nostalgia and childhood is particularly intriguing. While childhood clearly isn’t the source of this particular type of nostalgia, the sensation seems to be strongest in the context of one’s childhood. Something to do with innocence, maybe? Lewis goes on:
“Almost our whole education has been directed to silencing this shy, persistent, inner voice; almost all our modern philosophies have been devised to convince us that the good of man is to be found on this earth.”
And here is where we make the leap from “peculiar shared sensation” to “argument for Christian theism”. Lewis again:
“Apparently, then, our lifelong nostalgia, our longing to be reunited with something in the universe from which we now feel cut off, to be on the inside of some door which we have always seen from the outside, is no mere neurotic fancy, but the truest index of our real situation. And to be at last summoned inside would be both glory and honour beyond all our merits and also the healing of that old ache.”
“Creatures are not born with desires unless satisfaction for those desires exists. A baby feels hunger: well, there is such a thing as food. A duckling wants to swim: well, there is such a thing as water. Men feel sexual desire: well, there is such a thing as sex. If I find in myself a desire which no experience in this world can satisfy, the most probable explanation is that I was made for another world. If none of my earthly pleasures satisfy it, that does not prove that the universe is a fraud. Probably earthly pleasures were never meant to satisfy it, but only to arouse it, to suggest the real thing.”
Lately, this blog has been receiving a huge number of scornful, obscene, profanity-laden comments from anonymous atheists. I’ve been deleting the bulk of them without explanation. I toyed with the idea of writing an official comment policy (no swearing, hate speech, personal threats, saying mean things about my mother, etc.).
For now, though, I’m just going to post a short instructional video for those wishing NOT to have their comments continually deleted.
There was a time when this would have gotten under my skin (and probably drawn me into some of my infamously long debates in the comment threads). I also realize that I bring some of this upon myself by uttering occasional blasphemies against The Wise Atheistic Consensus Of The Internet and Modern ScienceTM.
But on a serious note, I feel a tremendous amount of compassion for these anonymous individuals. In my experience, this kind of rage often has a personal back-story. (To quote GB Shaw, “The moment we want to believe something, we suddenly see all the arguments for it, and become blind to the arguments against it.”) Setting aside the intellectual arguments for and against atheism, I think it’s monumentally tragic that anyone might be driven away from the Truth because of mistreatment at the hands of those who profess to be Christians.
I’m also reminded of a recent article that appeared in The Telegraph (from the perspective of an atheist):
“Surely there was a time when you could say to someone “I am an atheist” without them instantly assuming you were a smug, self-righteous loather of dumb hicks given to making pseudo-clever statements like, “Well, Leviticus also frowns upon having unkempt hair, did you know that?” Things are now so bad that I tend to keep my atheism to myself, and instead mumble something about being a very lapsed Catholic if I’m put on the spot, for fear that uttering the A-word will make people think I’m a Dawkins drone with a mammoth superiority complex and a hives-like allergy to nurses wearing crucifixes…
There’s even a website called Atheist Meme Base, whose most popular tags tell you everything you need to know about it and about the kind of people who borrow its memes to proselytise about godlessness to the ignorant: “indoctrination”, “Christians”, “funny”, “hell”, “misogyny”, “scumbag God”, “logic”. Atheists in the public sphere spend their every tragic waking hour doing little more than mocking the faithful…
The problem with today’s campaigning atheists is that they have turned their absence of belief in God into the be-all and end-all of their personality. Which is bizarre. Atheism merely signals what you don’t believe in, not what you do believe in. It’s a negative. And therefore, basing your entire worldview on it is bound to generate immense amounts of negativity…
Today’s atheism-as-identity is really about absolving oneself of the tough task of explaining what one is for, what one loves, what one has faith in, in favour of the far easier and fun pastime of saying what one is against and what one hates. An identity based on a nothing will inevitably be a quite hostile identity, sometimes viciously so, particularly towards opposite identities that are based on a something – in this case on a belief in God.”
It always fascinates me to see a musician/artist/author/actor with massive commercial success draw upon his/her Christian faith.
I’m only a casual fan of Mumford & Sons. I honestly don’t listen to much music. I do think, however, that one can draw an interesting contrast between Marcus Mumford’s gut-wrenchingly genuine (albeit sometimes flawed) lyrics, and the hollow, cliched lyrics of some of today’s “Christian bands”.
So I present: five Mumford & Sons songs with Christian undertones.
1. Lover of the Light
Stretch out my life
And pick the seams out
Take what you like
But close my ears and eyes
Watch me stumble over and over
I had done wrong
You build your tower
But call me home
And I will build a throne
And wash my eyes out never again
But love the one you hold
And I’ll be your goal
To have and to hold
A lover of the light
2. Below My Feet
And I was still
I was under your spell
When I was told by Jesus all was well
So all must be well
Just give me time
You know your desires and mine
So wrap my flesh in ivy and in twine
For I must be well
Keep the earth below my feet
For all my sweat, my blood runs weak
Let me learn from where I have been
Oh keep my eyes to serve, my hands to learn
Oh keep my eyes to serve, my hands to learn
3. After the Storm
And after the storm,
I run and run as the rains come
And I look up, I look up,
on my knees and out of luck,
I look up.
Night has always pushed up day
You must know life to see decay
But I won’t rot, I won’t rot
Not this mind and not this heart,
I won’t rot.
And I took you by the hand
And we stood tall,
And remembered our own land,
What we lived for.
And there will come a time, you’ll see, with no more tears.
And love will not break your heart, but dismiss your fears.
Get over your hill and see what you find there,
With grace in your heart and flowers in your hair.
4. White Blank Page
And can you kneel before the king
And say I’m clean, I’m clean…
Lead me to the truth and I will follow you with my whole life
Oh, lead me to the truth and I will follow you with my whole life
5. Sigh No More
Love; it will not betray you
Dismay or enslave you, it will set you free
Be more like the man you were made to be
There is a design, an alignment to cry
Of my heart to see,
The beauty of love as it was made to be
TL;DR: Secular humanism can’t adequately ground objective moral values. If moral values are to be drawn solely from what we observe in nature, then they would need to align with the observed “ultimate purpose” of our universe…that is, heat death.
Bronze age tripe, that’s all it is
The scribblings of a goatherd
To call this tome a “holy book”
One must be quite the dotard
It’s full of nonsense, myths and lies
I hear it calls for slavery
My plain contempt can’t be disguised
Free Thought takes much more bravery
Free Thought, you say?
Do tell me more
You really have intrigued me
A system without creeds, you say?
No room for touchy-feely?
That’s right, he smirked
I need no God
My reason is sufficient
The Scientific Method guides my path (and it’s sufficient)
I draw my morals from within
Human nature never fails me
Deep down inside all men are good
Blind faith scares me
Blind faith, you say?
That’s not unique
To buildings with a steeple
Surely, then, you have a way
To ground your faith in people?
My faith in mankind needs no grounding
Surely you can see so
These things are Good!
Everyone agrees, no?
Said I to he
Though that would make me merry
The problem with your view, you see
And not to be contrary
Is that the virtues which you cite
Come off as arbitrary
You say that we’re the product of a mindless game of chance
Our fleeting lives in tune with Nature’s odd and wondrous dance
Yet if you think this through, sir, and use science as your guide
Then ought not moral virtues work toward Nature’s sure death slide?