Atheism
In this position statement, the religious position of atheism is considered
as it has been expressed in the past, and as it is being expressed today.
The material below is divided into several sections: I. Introduction,
II. Atheism, III. Anti-Theism, IV. Responses to Atheism and Anti-Theism,
and V. Practical Atheism.
To obtain a pdf version of this page, click
here.
I. Introduction
With terms like the “New Atheism” in the news, perhaps defining a few terms
is a good place to start. Theists are those who believe in God, and usually
restricted to one God, but not always. To be more explicit, the term
monotheist may be used. Theists may not be Christians, but they hold to some
form of religion that includes belief in the existence of God. There are
only three main monotheistic religions, those being Christian, Jewish, and
Muslim. If the term theism is used in the broad sense, then monotheism is
not implied, but may include polytheism (the belief in many gods), or
pantheism (the belief that God is everything and everything is God: God is
impersonal). A narrowly defined usage of theism is the belief in one God who
has created the heavens and the earth and is known by revelation. This
definition allows distinction between theism and deism. Deism is a
monotheistic belief, but where God created the heavens and the earth but has
since no control over it nor any interest in it, nor has He revealed Himself in any way other than through nature. Deism has often
been, historically, the God of philosophers. The term theism, in an
intermediate definition, also includes Christian-based cults, other cults,
or those who claim to be Christian but be considered to be heretical by many.
In this position statement, I will restrict the definition of theism to its
most narrow definition, that of referring to the beliefs of conservative
Christians: that there is one God who has created the heavens and the earth
and all things therein, who remains in control of all things, and has
revealed Himself in the Bible. The reason for this is simple. It is this
narrow definition that seems to be of greatest concern at least in the West
where the influence of Christianity has been strong and remains significant,
and it is this definition that is mostly under attack by militant atheists.
Another definition of importance is that of agnosticism. Agnostics hold that
they do not know about, nor have strong convictions about, the existence of
God. Most would likely be of the persuasion that not only do they not know
about the existence of God but that others also do not. There is a range of
conviction here as well as with theism. A moderate position would be simply
that they don’t know about the existence of God. A strong position would be
that not only do they not know about the existence of God but that others
also do not (as above), but also that such things are beyond the ability for
humans to know about: no one knows nor can anyone know.
The term atheism is defined as the belief that there is no God. The key is
the “a” in front of theism - without. The atheist is without God. The
agnostic questions the existence of God, but the atheist believes there is
no God. Atheists may claim that they know that God does not exist. Since
their position goes beyond what an agnostic would claim, and professes
conviction that God does not exist, true atheists seem to be as they have
always been, an extremely small minority of any population. Nevertheless,
they can be very vocal and influential. Atheists are often highly educated,
well read, and may hold their convictions strongly. They also seem to be of
the opinion that the default position is atheism, and the burden of proof
falls on the theist, not the atheist. It would seem that agnosticism would
perhaps follow from this line of thinking as the default position, but that
is not what atheists claim. Atheists claim that they follow where science
and evidence in general leads, and that neither they nor anyone else has the
right to hold to beliefs that are, in their opinion, without compelling
evidence. This seems to contradict their position that they believe God
does not exist, nevertheless, this appears to be their position. Hence, in
their thinking, theists must provide compelling evidence for the existence of
God, and until they do atheism is what must be held. Of course, in their
opinion, they are the ones that determine what constitutes compelling
evidence.
Atheists tend to assume atheism is true, often perhaps without a great deal
of thought going into it, and require that if one is to be a theist, proof
must be given that God exists. Other atheists are more thoughtful,
philosophical, and have a carefully held view of atheism that provides, or at
least attempts to provide rational arguments for atheism. These atheists are
open to dialogue, and seem reasonable.
Anti-theism is a stronger position than atheism, although not in as much use.
The key to the definition is the prefix “anti”, meaning against or
hostile to. The recent term of “New Atheism” is just a more Madison
Avenue way of expressing anti-theism. Anti-theists not only do not believe
in God, but they are in-your-face hostile against theism, almost
always meaning conservative Christianity. They are vocal against God in
debates and in the writing of books. Anti-theists tend to mock religions and
religious people, but provide little, if any, rational argument for their
atheistic position. They are often arrogant and abusive.
The New Atheists have been in the news of late. According to the “New Atheism”
entry in Wikipedia (accessed on October 8, 2011): “New Atheism is the name
given to a movement among some early 21st century atheist writers who have
advocated the view that ‘religion should not simply be tolerated but should
be countered, criticized, and exposed by rational argument wherever its
influence arises.’ The phrase is commonly associated with five writers:
Richard Dawkins, Daniel C. Dennett, Sam Harris, Christopher Hitchens, and
Victor J. Stenger. Several best-selling books by these authors, published
between 2004 and 2007, form the basis for much of the discussion of New
Atheism. Proponents of New Atheism argue that recent scientific
advancements demand a less accommodating attitude toward religion,
superstition, and religious fanaticism than had traditionally been extended
by many secularists.” This Wikipedia entry also refers to the “Four
Horsemen”: “Referring to a 2007 debate, Dawkin’s (sic) website refers to
four members of the movement - himself, Harris, Dennett, and Hitchens - as
‘The Four Horsemen’, alluding to the Four Horsemen of the Apocalypse.” The
“New Atheists” are nothing other than anti-theists.
As was noted among theists and agnostics, it should also be noted among
atheists and anti-theists that there is a continuous scale. There are some
anti-theists who are only mildly aggressive, and there are atheists that are
a little more aggressive, such that the difference between an aggressive
atheist and a more moderate anti-theist may not be much, etc.
II. Atheism
Well-known atheists of the past include the following: Albert Camus, Denis
Diderot, Ludwig Feurbach, Sigmund Freud, David Hume, Aldous Huxley, Sir
Julian Huxley, Robert G. Ingersoll, Karl Marx, John Stuart Mill, Friedrich
Nietzsche, Bertrand Russell, Jean-Paul Sartre, Arthur Schopenhauer, and Percy
Bysshe Shelley. These atheists assume atheism to be true: they assume that
it is the default position and that the burden of proof falls on the theist.
Atheism is their starting point. In their writings, atheism is assumed, and
there is very little that could be considered as a well developed argument
for their position. I have looked in vain, although not exhaustively, in
their writings for a rational defense of their positions.
For example, one might reasonably hope that a book with the title Bertrand
Russell on God and Religion, edited by Al Seckel, Prometheus Books, 1986,
would have some cogent arguments for atheism found therein. The opening line
of this book is “I think all the great religions of the world - Buddhism,
Hinduism, Christianity, Islam, and Communism - both untrue and harmful”,
quoted from Russell’s Why I Am Not A Christian and Other Essays on
Religion and Related Subjects, Simon & Schuster, 1967. One of the
primary essays in this volume, “Why I Am Not A Christian,” is reproduced in
this volume edited by Seckel. However, the bulk of this volume, when
specifically addressing Christianity, is of the form given in the above
quotation. We may come away with a better understanding of what Russell
believed, but not necessarily why he believed it. Although we do perhaps
find Russell’s best explanations as to why he is an atheist in “Why I Am Not
A Christian,” yet those explanations ring hollow and disingenuous. He dismisses philosophical arguments for God’s existence, in that he does not
find them convincing. That is well and good; perhaps he does not find such
arguments convincing. But then he questions whether Christ even existed,
dismissing the whole thing in one paragraph. Then he questions Christ’s
moral character because He believed in hell! Russell also just didn’t like
the “tone” of Christ’s teaching! He also thought that moral progress in the
world was opposed by Christianity, and by implication, that greater moral
progress could be made with Christianity out of the way. A full three
paragraphs were devoted to the development of this concept, if we can claim
that there was any development as opposed to simply stating his views. His
views expressed here begin to sound more like that of anti-theists, but not
quite as bombastic. But even some sort of development as referred to above
is appreciated, as most writings of atheists do not even contain that much,
if anything.
As another example, I purchased the book The Philosophy of Jean-Paul
Sartre, edited by Robert Denoon Cumming, Vintage Books, 2003. Sartre,
being a well-known atheist, and this being a book about his philosophy, one
would expect that the subject of atheism versus theism, or the existence of
God, would be part of the volume, but such is not the case. Perhaps Sartre
is the supreme example of assuming atheism without feeling any need to
justify the assumption. Here are a few quotations allegedly from Sartre,
obtained from
http://www.brainyquote.com on September 5, 2011: “That God does not
exist, I cannot deny, That my whole being cries out for God I cannot forget”,
“Hell is other people”, “I do not believe in God; his existence has been
disproved by Science. But in the concentration camp, I learned to believe in
men”, “God is absence. God is the solitude of man.”
It appears that the best statements for atheism are given by lesser known
atheists:
- Peter A. Angeles, The Problem of God: A Short Introduction,
Prometheus Books, 1980.
-
This book is concerned exclusively with philosophical arguments for the
existence of God from a negative perspective, that is, Peter Angeles doesn’t
find any of them convincing. To read my review of this book, click
here.
- B. C. Johnson, The Atheist Debater’s Handbook, Prometheus Books, 1981.
-
Jeffrey Stueber’s review of this book may be obtained by clicking
here.
- Malcolm Murray, The Atheist’s Primer, Broadview Press, 2010.
-
This is an interesting and well-written book that I can recommend. Although
I strongly differ with the author’s position, I found the book to be helpful
in understanding an atheist’s beliefs, and at least one man’s arguments as to
why he is an atheist. Good arguments for an atheist’s position are difficult
to find. Although, referring to them as good arguments may be taking it too
far. Murray reads like an intelligent and thoughtful person who has read
widely on arguments for and against belief in God. As is true of most
atheists, Murray considers the default position to be atheism, and it is up
to theists to prove to atheists that God exists. I disagree with this
position, as by far the majority of people on planet earth find belief in God,
or at least some deity, as intuitionally obvious. As suggested above, it
would seem to me that an intellectually neutral position, if one distrusts
his own intuitions, would be agnosticism. Therefore, Murray’s book is almost
entirely debunking theism, as best he can, while making little, if any,
positive case for atheism. Murray seems like an honest and open person who
has considered both sides carefully, and I recommend his book.
- George H. Smith, Atheism: The Case Against God, Prometheus Books, 1979.
-
According to Wikipedia, this book by George H. Smith “became one of the
bestselling works on atheism published during the 20th century”. I acquired
my copy in 1982. Although published many years ago, it is still in print and
available via Amazon, and probably other sources as well. The position he
takes in this book is that of anti-theism. Smith is not associated with the
New Atheists, which is a more recent phenomenon, but he is an anti-theist,
which shows that the New Atheists are not really new: anti-theists have been
around for awhile. As with other atheists, he holds in this book that atheism
is the default position, that atheists have nothing to prove, and the burden
of justification resides entirely with Christians. This book is completely
concerned with being critical of Christianity: the existence of God cannot
be proved, faith in God is irrational, the Bible is full of errors, etc.
Although he is extremely anti-God, he does strive to make his case in a
logical, well thought out way, and he is a good writer. In other words, at
least for me, I can read the book and know what it is he is saying without
being offended, unlike Dawkins, Christopher Hitchens, and Harris. On the
positive side, he has no kind words for liberal theologians, and rightly
believes that the issue depends on whether or not the Bible is true (which he
holds to not be true).
Gordon Stein, editor, An Anthology of Atheism and Rationalism,
Prometheus Books, 1980.
III. Anti-Theism
Recently there has been a flurry of new books promoting atheism. There has
never been a lack of such books, but these are written by very vocal, in your
face, aggressive anti-theists who are also very well educated, appear in the
public media such as TV and on college campuses, etc., and their books have
been very well received with large volume sales. Some have achieved some
measure of fame, based in part on their atheistic writings. Some of those
are Richard Dawkins, Daniel Dennett, Christopher Hitchens, Sam Harris, and
Victor Stenger.
Richard Dawkins
By far the most popular of the New Atheists is Richard Dawkins, due in part
because he has been in the public eye for decades. Richard Dawkins is
Professor of the Public Understanding of Science at Oxford University, and is
a well-known, and out-spoken, advocate of materialistic evolution. Dawkins
won both the Royal Society of Literature Award and the Los Angeles Times
Literary Prize in 1987 for The Blind Watchmaker. He also won the 1989 Silver
Medal of the Zoological Society of London and the 1990 Royal Society Michael
Faraday Award for the furtherance of the public understanding of science. In
1994 he won the Nakayama Prize for Human Science. He was awarded an Honorary
D.Litt. degree by the University of St. Andrews in 1995. He received the
Humanist of the Year Award in 1996. Since 1996 he has been Vice President of
the British Humanist Association. Dawkins was elected a Fellow of the Royal
Society of Literature in 1997. His many books intended for the general public
include the following:
- The Blind Watchmaker: Why the Evidence of Evolution Reveals a Universe
Without Design, Norton, 1996 [1986].
- The Selfish Gene, second edition, Oxford University Press, 1989.
- River out of Eden: A Darwinian View of Life, Phoenix, 1995.
- Climbing Mount Improbable, Viking, 1996.
- Unweaving the Rainbow: Science, Delusion and the Appetite for Wonder,
Penquin Books, 1998.
- A Devil’s Chaplain, Weidenfeld & Nicolson, 2003.
- The God Delusion, Mariner Books, 2008 [2006].
To give some indication of how well Dawkins represents the views of noteworthy
contemporaries (you may recognize the names) on evolution and its meaning, in
addition to the awards mentioned above, below are listed a few quotations from
endorsements on pages i and ii and on the back cover of the 1996 edition of
The Blind Watchmaker:
Edward O. Wilson: “The best general account of evolution I have read in
recent years. It is deep enough to be useful to biologists, yet sufficiently
simple and well-written [very well-written in fact] to appeal to the same
large audience that enjoyed The Selfish Gene.”
John Maynard Smith: “The secret of good science writing is that one should
understand the ideas oneself: good writing comes from clear thinking . . . In
The Blind Watchmaker I was repeatedly astonished at the clarity with
which Dawkins sees the problems . . . It is abundantly clear, however, that
Dawkins has not lost his sense of wonder at the natural world as he has gained
intellectual understanding of it . . . I wish I could write like that . . .
Dawkins has done more than anyone else now writing to make evolutionary
biology comprehensible and acceptable to a general audience.”
Isaac Asimov: “A lovely book, original and lively, it expounds the ins and
outs of evolution with enthusiastic clarity, answering, at every point, the
cavemen of creationism.”
Michael Ruse: “It succeeds quite brilliantly. Most particularly, again and
again, it brings home the nature and force of the central evolutionary
mechanism of natural selection in a way that I have never seen or felt
previously. The closest analogy I can think of is Galileo’s Dialogues which
made reasonable the Copernican Revolution, and I hope I will not be thought
to be pushing things to an embarrassing point if I say that Dawkins’ book can
be compared to Galileo’s, not only in type but in standard.”
Douglas J. Futumaya: “I could heartily recommend The Blind Watchmaker
just for the pleasure it will afford the reader who is looking for a treatment
of evolution that is not only educational but fun. But the more important
reason for reading Dawkins’s book is that this is his answer, in clear and
often insightful terms, to the opponents of neo-Darwinian evolutionary theory.”
The above quotations, as well as his distinguished position and many awards,
serve to provide evidence that Richard Dawkins and his ideas are not straws.
Rather, Dawkins, in case you are not already aware of it, is one of the most
eloquent speakers and writers alive today that presents the case not only for
biological evolution, but also for a materialistic philosophy of life. He
speaks and writes passionately in favor of atheism. His book, The God
Delusion, has been enormously successful, at least in terms of sales.
The book has evoked a significant number of responses, most from Christians,
who point out Dawkins’ weak arguments. Below, we will focus on Dawkins’ very
successful The God Delusion:
- Richard Dawkins, The God Delusion, Mariner Books, 2008 [2006].
-
If you’ve seen the documentary movie Expelled by Ben Stein, you may
recall the interview of atheist Richard Dawkins by Ben Stein. At one point
Dawkins, with his book in hand The God Delusion, quotes from the book
his diatribe against the Old Testament God. Stein also interviews Alister
McGrath in the documentary, although it is of shorter length, where McGrath
opposes Dawkins’ point of view. Given the description above of Richard
Dawkins and his accomplishments, the things stated in Dawkins’ book cannot be
dismissed as those of some crackpot, those of somebody on the lunatic fringe.
In many ways he is now main stream, at least in academia. What Dawkins’
writes in The God Delusion is embarrassing to anyone who wants to
discuss these issues rationally. For more of my comments, please see my
review by clicking
here.
This review is brief and combines Dawkins’ The
God Delusion with a review of Alister McGrath and Joanna Collicutt McGrath,
The Dawkins Delusion?: Atheist Fundamentalism and the Denial of the
Divine, IVP Books, 2007.
Daniel Dennett
Daniel Dennett is the Austin B. Fletcher Professor of Philosophy at Tufts
University in Medford, MA, and is the Co-Director of the Center for Cognitive
Studies. Dennett’s personal web site is located as follows:
http://ase.tufts.edu/cogstud/incbios/dennettd/dennettd.htm
As noted above, he is considered to be one of the “Four Horsemen” among the
New Atheists. He is clearly an anti-theist, but writes in a reasonable tone
such as can be followed, and steers away from the bombastic writing of a
Dawkins, Hitchens, or Harris. I can read him and follow where he is going.
I do not share his position, to say the least, but he does not go out of his
way to be deliberately offensive, and seems to be at least rational. He is a
committed Darwinist, and seems to see natural selection operating everywhere
such that it explains everything.
- Daniel C. Dennett, Breaking the Spell: Religion as a Natural Phenomenon,
Penguin Books, 2006.
-
In this book, Dennett is concerned to break the spell of religion that he
observes to be almost universal. He acknowledges that religion may have
served some useful purpose in the past, and that as a result evolution has
selected it as a meme to be preserved, but that it has now out-lived any
usefulness. He makes the appeal for open and honest discussion about
religion, which is an appeal that I can wholeheartedly agree with. However,
as the subtitle indicates, he wants religion to be discussed only within the
context of it being a natural phenomenon, which I could not agree to. As this
book indicates, Dennett is an absolutely committed Darwinist. And in a sense
I can understand his position. Given that Darwinian evolution is true, and
that natural phenomenon can explain all things, then his position seems
almost inevitable. But what if Darwinian evolution is not true, in that it
does not explain the origin of species, and that the empirical evidence does
simply not support it? Then, it would seem, Dennett’s position falls apart.
Two noteworthy full reviews of this book are available on the internet, along
with others. The first one that I will mention here is by Leon Wieseltier,
as published by the New York Times, February 6, 2006. To view this review,
click
here.
The second one that I will mention here is by Andrew Brown, as presented in
the Guardian, February 25, 2006. To see his
review, click
here.
Sam Harris
Sam Harris, The End of Faith: Religion, Terror, and the Future of Reason,
Norton, 2004.
Christopher Hitchens
Christopher Hitchens, god is not Great: How Religion Poisons Everything,
Twelve, 2009.
Victor Stenger
- Victor J. Stenger, The New Atheism: Taking a Stand for Science and Reason,
Prometheus Books, 2009.
-
Victor Stenger is a physicist and a philosopher. Based on the subtitle of
this book, one might expect a reasoned presentation of the new atheism based
on science. Unfortunately, such is not the case. I have written a much
longer review of this book than what I usually do, due to the nature of his
claims, claims that simply do not pass the test of reasoned inquiry. My
review of this book may be obtained by clicking
here.
IV. Responses to Athesism and Anti_Theism
In response, numerous books have been written, primarily by Christians,
critical of the writings of the New Atheists:
- David Aikman, The Delusion of Disbelief: Why the New Atheism Is a Threat
to Your Life, Liberty, and Pursuit of Happiness, SaltRiver (Tyndale),
2008.
-
David Aikman is a journalist for Christianity Today and the Wall Street
Journal. Prior to that, he was a reporter for Time magazine for some 23
years. He has also written some eight books. The title of the immediately
above book summarizes his convictions about the New Atheism. For my review
of this book, click
here.
- Tina Beattie, The New Atheists: The Twilight of Reason & the War on
Religion, Orbis Books, 2008.
-
Tina Beattie is a serious feminist theologian and thinker. For a review of
her book by Richard Norman, click
here.
- David Berlinski, The Devil’s Delusion: Atheism and its Scientific
Pretensions, Crown Forum, 2008.
-
David Berlinski holds modern-day atheists in contempt, ridicules and makes
fun of them. This could not be pulled off by probably anyone but Berlinski,
but he does it with great skill and humor. For my review of this book, click
here.
- John Blanchard, Does God Believe in Atheists?, Evangelical Press,
2000.
-
John Blanchard is a British author, teacher and conference speaker. He is,
perhaps, much better known in England than he is in the United States. The
title of the book is certainly an interesting question, sort of turning
things on its head. For my review of this book, click
here.
- Paul Copan, and William Lane Craig (editors), Contending with Christianity’s
Critics: Answering New Atheists & Other Objectors, B&H Academic, 2009.
-
Paul Copan is professor and Pledger Family Chair of Philosophy and Ethics at
Palm Beach Atlantic University, and William Lane Craig is Research Professor
of Philosophy at Talbot School of Theology. They are editors of this volume,
consisting of 18 authors, each writing a chapter for this volume, responding
to the New Atheists. For my review of this book, click
here.
- Thomas Crean, God Is No Delusion: A Refutation of Richard Dawkins,
Ignatius Press, 2007.
-
Thomas Crean does not find much in Dawkins’ The God Delusion that
makes a true argument against theism, but Crean refutes the arguments he does
find. Many Christians find it difficult to even attempt a reasoned response
to Dawkins, but Crean has taken him seriously and has written a carefully
reasoned response. For my review of this book, click
here.
- David Bentley Hart, Atheist Delusions: The Christian Revolution and Its
Fashionable Enemies, Yale University Press, 2009.
-
This book by David Bentley Hart is one of the better responses to the New
Atheists in print. Hart gives a very compelling presentation by one who is
very well informed and has clearly thought deeply about this subject. For my
review of this book, click
here.
- John F. Haught, God and the New Atheism: A Critical Response to Dawkins,
Harris, and Hitchens, Westminster John Knox Press, 2008.
-
John F. Haught is a Senior Fellow in Science and Religion at the Woodstock
Theological Center at Georgetown University. Haught, who has taught theism/atheism
college courses and is very knowledgeable of the subject, severely criticizes
the New Atheists compared to atheists of an earlier generation. For my
review of this book, click
here.
- Peter Hitchens, The Rage Against God: How Atheism Led Me to Faith,
Zondervan, 2010.
-
Interestingly, Peter Hitchens is the brother of Christopher Hitchens, where
the latter is one of the more outspoken anti-theists alive today (see above
in Section III Anti-Theism). Peter Hitchens’ book is neither philosophical
nor theological, but rather personal and sociological. He describes how
things have changed dramatically during his life time in England, for the
worse, and how Christianity is losing (mostly has lost) its influence, and
how this has greatly harmed England. He describes his childhood, his loss of
faith, his becoming an atheist, and after many years returning to
Christianity. Perhaps his greatest contribution in the book is his detailed
description of how the atheist state of the Soviet Union was very anti-God,
and in carrying out its program to destroy Christianity created an
intolerable, corrupt, oppressive state where civilization itself was lost.
This was done, in Peter Hitchens’ opinion, as a result of the leadership in
the Soviet Union being committed atheists. He impliesthat a similar result awaits the West if we continue on our current path.
- Alister McGrath, The Twilight of Atheism: The Rise and Fall of Disbelief
in the Modern World, Doubleday, 2004.
-
Alister McGrath is Professor of Historical Theology at Oxford University. He
has a PhD in molecular biophysics, and is principal of Oxford University’s
Wycliffe Hall and director of the Oxford Centre for Evangelism and Apologetics.
In this book, McGrath documents the history of atheism, and his own journey
from atheism to Christianity. For my review of this book, click
here.
- Alister E. McGrath, and Joanna Collicutt McGrath, The Dawkins Delusion?:
Atheist Fundamentalism and the Denial of the Divine, IVP Books, 2007.
-
The McGrath’s acknowledge that there isn’t a lot worthy of a response in
Dawkins’ book. However, they fear that if no response is given that many
would simply think that Christians have no response to offer. My review of
this book is brief and combines this book with Dawkins’ The God Delusion.
For my review, click
here.
- Eric Reitan, Is God a Delusion?: A Reply to Religion’s Cultured Despisers,
Wiley-Blackwell, 2009.
-
Eric Reitan teaches philosophy at Oklahoma State University, and writes from
a very liberal Christian point of view. In this book, he is very critical of
the New Atheists, and I found many of his observations to be perceptive and
penetrating. For my review of this book, click
here.
- Douglas Wilson, Letter from a Christian Citizen, American Vision,
2007.
-
Doug Wilson’s book is not only a response to Sam Harris’ Letter to a
Christian Nation, but a response to atheists in general. To view Bill
Muehlenberg’s excellent review of this book, click
here.
V. Practical Atheism
We could stop with the above, however Christians should consider one more
sub-topic, and that is practical atheism. It is possible, perhaps even likely,
for Christians to feel somehow superior to atheists. They should not feel
superior, if indeed they understand their own weaknesses, but no doubt some
do. No matter how weak I may feel in the faith, no matter how much I still
struggle with sin, and no matter how cool I may feel about spiritual things,
I at least believe in God and in Jesus Christ! How silly those atheists are
for not believing what seems clear to me! However, the truth of the Gospel
will not allow us this complacency. Whether we like it or not, we are called
to continually examine ourselves. One who is uniquely qualified to help us
do so is Stephen Charnock in his book The Existence and Attributes of God,
vols. 1 and 2, Baker Book House, 1979. Other printings are also available.
In volume 1 of the above printing, Discourse II, pages 89 through 175, is
titled “On Practical Atheism.” Charnock writes as follows on pages 93 and 94:
All sin is founded in a secret atheism. Atheism is the spirit of every sin;
all the floods of impieties in the world break in at the gate of a secret
atheism, and though several sins may disagree with one another, yet, like
Herod and Pilate against Christ, they join hand in hand against the interest
of God. Though lusts and pleasures be diverse, yet they are all united in
disobedience to him. All the wicked inclinations in the heart, and
struggling motions, secret repinings, self-applauding confidences in our own
wisdom, strength, &c., envy, ambition, revenge, are sparks from this latent
fire; the language of every one of these is, I would be a Lord to myself, and
would not have a God superior to me. The variety of sins against the first
and second table, the neglects of God, and violences against man, are derived
from this in the text; first, “The fool hath said in his heart,” and then
follows a legion of devils. As all virtuous actions spring from an
acknowledgment of God, so all vicious actions rise from a lurking denial of him: all licentiousness goes glib down where there
is no sense of God. . . . “By the fear of God men depart from evil” (Prov.
xvi. 6); by the non-regarding of God men rush into evil. Pharaoh opposed
Israel because he “knew not the Lord.” . . . In sins of omission we own not
God, in neglecting to perform what he enjoins; in sins of commission we set
up some lust in the place of God, and pay to that the homage which is due to
our Maker. In both we disown him; in the one by not doing what he commands,
in the other by doing what he forbids. We deny his sovereignty when we
violate his laws; we disgrace his holiness when we cast our filth before his
face; we disparage his wisdom when we set up another rule as the guide of our
actions than that law he hath fixed; we slight his sufficiency when we prefer
a satisfaction in sin before a happiness in him alone; . . . It is such a
vilifying of God as if he were not God; as if he were not the supreme Creator
and Benefactor of the world;as if we had not our being from him; as if the air we breathed in, the food
we lived by, were our own by right of supremacy, not by donation. . . . A
man in every sin aims to set up his own will as his rule, and his own glory
as the end of his actions against the will and glory of God; and could a
sinner attain his end, God would be destroyed. . . . Now though the light
of a Deity shines so clearly in man, and the stings of conscience are so
smart, that he cannot absolutely deny the being of a God, yet most men
endeavor to smother this knowledge, and make the notion of a God a sapless
and useless thing (Rom. i. 28): “They like not to retain God in their
knowledge.” It is said, “Cain went out from the presence of the Lord”
(Gen. iv. 16); that is, from the worship of God. Our refusing or abhorring
the presence of a man implies a carelessness whether he continue in the world
or no; it is a using him as if he had no being, or as if we were not concerned
in it. Hence all men in Adam, under the emblem of the prodigal, are said to go into a far country; not in respect of place,
because of God’s omnipresence, but in respect of acknowledgment and affection:
they mind and love anything but God. And the descriptions of the nations of
the world, lying in the ruins of Adam’s fall, and the dregs of that revolt,
is that they know not God. They forget God, as if there were no such being
above them; and, indeed, he that doth the works of the devil, owns the devil
to be more worthy of observance, and, consequently, of a being, than God,
whose nature he forgets, and whose presence he abhors.
Christians are not atheists, by definition. We not only believe in the
existence of God, but we qualify for the narrow definition of theists as
given above, that there is one God who has created the heavens and the earth
and all things therein, who remains in control of all things, and has
revealed Himself in the Bible. However, as developed by Charnock, Christians
can, and often do, live, at least some of the time, as though there is no God.
Living this way, according to Charnock, is practical atheism. Therefore, we
are not theists or atheists in an either/or sense. We may profess to be
theists, we may profess to be Christians, but our actions, as James would
remind us, speak more clearly as to what we really are.