Evangelical Realism

(Book: I Don’t Have Enough FAITH to Be an ATHEIST, by Geisler and Turek, Appendix 1.)

We’ve been listening to a fictional Christian, whom we’ve dubbed “Dr. Geistur,” as he tries all sorts of excuses for why God does not oppose evil in the kind of tangible and productive ways that would be consistent with the existence of a good and all-powerful deity. We’ve heard him excuse God on the grounds that God really has no choice, that somehow He lacks the power to prevent evil from happening one way or another. We’ve heard him criticize a Jewish apologist for making basically the same argument, on the grounds that all things are possible for God. We’ve heard him propose analogies like the Super Bowl, as illustrating how struggle can make victory sweeter (though he apparently fails to realize that it also illustrates the existence of alternatives that do not require resorting to sin and evil). And we’ve heard him try to sell the idea that evil isn’t really all that bad, and that it’s actually good for us, in the long run.

As if that hasn’t sufficiently made a general hash of his own religious beliefs, he next turns to this tidy morsel of misanthropy:

STRAW [the Atheist]: If God is infinitely powerful as you say, then why does he allow bad things to happen to good people?

GEISTUR: We’ve already pointed out that there are good outcomes for pain and suffering. But we also need to point out that the question makes an assumption that isn’t true.

STRAW: What’s that?

GEISTUR: There are no good people!

Charming, isn’t it?

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While I’m ranting about political topics, let me blow off a little steam about the Tea Partiers. I’m not sure how Louis Carroll would feel about seeing a significant element in American politics modeled after Messrs Hatter and Hare, but I rather doubt it would be pride.

The Tea Partiers are the intellectual bastard children of Karl Rove and Rupert Murdock (and similar manipulators of public opinion). Bred from the innuendo and suspicion fostered by conservative political strategy, they have grown up unable to trust any authority, even the ones that created them.

The plan was that by using slander and demagoguery, conservatives could control what people believed and how they would vote. It even worked, for a while. But much to their current surprise and dismay, it’s turning out that the victories they’ve bought with their dishonest tactics are victories they’ve charged to a very expensive credit card. And it’s time to pay the bills.

The trouble with rabble-rousing is that you end up with a lot of roused rabble. And in this case it’s a lot of roused rabble with an inherent mistrust of authority. Is it a coincidence that they’re developing a taste for candidates like Sarah Palin and George Bush, whose popularity is based on their lack of “elite” leadership skills? If you don’t trust your leaders, why not put the incompetents in that position, so they’ll be less of a threat, eh?

It will be interesting to see how this plays out. There’s no cure short of waiting for the Tea Partiers to realize that denying reality is mostly self-destructive. The question is, can the RNC survive the monster they worked so hard to create?

I haven’t been saying much about current events lately, but there’s a question I just have to ask. Experts have been commenting about how the new curriculum standards out of Texas are likely to influence other states as well, due to the very large number of textbooks purchased by Texas schools. The question I have to ask is what the heck are they doing with all those books?

(Book: I Don’t Have Enough FAITH to Be an ATHEIST, by Geisler and Turek, Appendix 1.)

Last week, in the debate over evil, Dr. Geistur (the Christian) told Mr. Straw (the atheist) that evil wasn’t really all that bad, and that the end justifies the means. This week continues along the same lines, with some gratuitous mockery of atheists and some blissfully oblivious hypocrisy thrown in for color.

MR. STRAW: So you’re saying that evil has a purpose that has implications in eternity.

DR. GEISTUR: Yes.

From man’s point of view, evil is evil, but from God’s point of view, evil is ultimately not just good, but better than having no evil at all.

This is why the first curveball Geistur threw was an insistence on having this debate under the assumption that God must exist. That’s a very important assumption, because without it, if we remember that God does not show up in real life, and that the real question is whether or not men are feeding us a coherent and reasonable theology, the fact that you end up arguing “evil is good” might seem like a pretty serious self-contradiction.

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(Book: I Don’t Have Enough FAITH to Be an ATHEIST, by Geisler and Turek, Appendix 1.)

At the beginning of their book, Geisler and Turek compared life to a jigsaw puzzle.

Just as the pieces of a jigsaw puzzle are difficult to put together without the picture on the box top, the many diverse pieces of life make no sense without some kind of unifying big picture. The question is, does anyone have the box top to this puzzle we call life?

In their last chapter, they claimed to have found the box top, the big picture that makes life make sense. By a curious coincidence, it happened to be the same as the religion they’re trying to sell us. And yet, when we compare their box top to the pieces on the table in front of us, the two clearly fail to line up.

The box top shows a wise and powerful shepherd who truly cares for his sheep and is able both to lead them to verdant pastures and to drive away any predators before they even approach the sheep. What do we see in the puzzle pieces? Mutton. Scrapie. Rocky, overgrazed pastures. Whole packs of wolves. But no shepherd. None of the pieces we can actually see really match the image of the loving, powerful, and all-wise guardian and caregiver, so lovingly depicted on the box top Geisler and Turek have painted for us.

So hidden away in an appendix (where believers are less likely to read it), in a comic-strip dialog format (which allows the Christian character to make broad claims without having to document them), Geisler and Turek are attempting to be the ones to find the answer believers have been looking for since before Jesus was even born. And, in keeping with long-standing traditions, they’re failing.

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(Book: I Don’t Have Enough FAITH to Be an ATHEIST, by Geisler and Turek, Appendix 1.)

We’re looking at Geisler and Turek’s attempt to rationalize away the problem of evil, as presented in a dialog between two characters we’ve named Mr. Straw (the Atheist), and Dr. Geistur (the Christian). The dialog started with one honest and reasonable question from Mr. Straw, which immediately provoked Dr. Geistur to change the subject, to deny that he had changed the subject, to insist that the rest of the discussion must be based on the assumption that God exists, and then to smugly insinuate that, because Mr. Straw granted this assumption for the sake of argument, he was “making progress.”

You’d think, after such an inauspicious beginning, that the quality and character of Dr. Geistur’s argument could only improve, but…

STRAW: So why doesn’t your so-called “all-powerful” God stop evil?

GEISTUR: Do you really want him to?

STRAW: Of course!

GEISTUR: Suppose he starts with you?

STRAW: Be serious.

GEISTUR: No, really. We always talk about God stopping evil, but we forget that if he did, he would have to stop us also. We all do evil.

And of course none of us—including Christians—would want God interfering in our ability to do evil, right? Wink, wink, nudge, nudge, say-n’more, knowwhutimean, eh?

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(Book: I Don’t Have Enough FAITH to Be an ATHEIST, by Geisler and Turek, Appendix 1.)

The first question anyone should ask themselves, if they want to know whether the Gospel is true, is “Does the real-world evidence look the way it ought to look given an Almighty Heavenly Father Who loves us?” Even a trivial glance at the real world shows us an overwhelmingly large number of conditions and events that would not be there if there were a genuinely good and omnipotent deity around, at least if He had any concern at all about human affairs. Yet somehow, in fifteen chapters of arguing that it takes more faith to be an atheist, Geisler and Turek have not quite gotten around to considering this most fundamental and obvious mountain of evidence.

It’s not hard to see why. At the back of the book, tucked away in an Appendix, is their attempt to rationalize away the problem of Evil. Even Geisler and Turek could not deny, with a straight face, that real-world conditions are more consistent with atheistic conclusions. Nowhere in their 12-point outline for proving God’s existence was there any place where they could say, “Let’s take a moment and look at the largest and most obvious body of evidence relating to God’s existence, and show how Christianity’s explanation makes more sense.” It just doesn’t fit.

Even hidden away in an appendix, Geisler and Turek aren’t quite comfortable tackling the problem with the same scholarly(-ish) and intellectual(-ish) examination they used in the main body of the book. Instead, we get an almost cartoony script outlining a dialog between “Atheist” and “Christian”—the kind of late-night, bull session format you’d find in a casual frat house, just to kill the time. It’s not going to be deep. It’s not going to be insightful. It’s going to be two tired apologists indulging in a bit of self-gratifying fantasy so they can feel better about the problems their faith has when it confronts the real world.

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