Hopeless prayer?

An Gott zu glauben in einer Welt voller Absurditäten

Believing in God in a world teeming with absurdities

Das alte Testament war nicht nur voller Texte, die Gottes Grösse, Güte und Wohlwollen priesen.

The Old Testaments wasn’t only full of texts praising God’s greatness, bounty and benevolence.

Nein, es enthielt auch tiefe Klagelieder und sogar Anschuldigungen gegen den Allmächtigen, der so grauenvolle Übel in der Welt und in ihrem persönlichen Leben zuliess.

No, it also contained deep lamentations and even accusations against the Almighty who allowed such atrocious evils in the world and in their personal life.

Seltsamerweise genug haben fast ALLE moderne christliche Gesänge einen siegreichen Ton und erlauben es zerbrochenen Seelen nicht, die Verzweiflung auszudrücken, die sie ehrlich fühlen.

Strangely enough, almost ALL modern Christian songs have a victorious tone and don’t allow broken souls to express the despair they’re sincerely feeling.

Deswegen war ich entzückt, als ich eine junge deutsche Rapperin entdeckte, die sich über Gott beklagt hat.

Therefore I was delighted as a I found a young German female rapper complaining about God.

Ich bin mir nicht sicher, dass sie eine Christin ist, aber ich fand was sie sang profund und einsichtsvoll.

I’m not quite sure if she’s a Christian but I found what she sang profound and insightful.

Von daher verlinkte ich ihren Gesang und habe es auch auf Englisch übersetzt.

So I linked the song and translated it in English.

Wie viel Tränen braucht es noch um den Moment zu ertränken /

How many tears does one need for drowning the moment
wie viele Szenen muss man spielen, um das Schiff zu versenken /

How many scenes must one enact for sinking the ship
wir stehen im reißenden Fluss, ohne das Schicksal zu lenken /

We’re standing in a tearing flow, without being capable of steering fate
den Anker am Fuß mit dem Strick in den Händen /

The anchor is at our feet with the rope in our hands
ich geb’ vielen zu denken, was hast denn du gedacht /

I’m providing food for thought for many, what did you think?
wünsch’ mir erst ne gute Nacht, wenn das Gute mich bewacht /

First I long for a good night, when the Good is watching over me

du hast uns nicht zu dem gemacht, was wir heute sind /

You did not make us those who we are today
doch deine Schöpfung hat bewiesen, dass die Substanz nicht stimmt /

but your Creation has proved that the substance isn’t right
verlang von deinem Kind, was du gegeben hast /

Request from your child what you’ve given
ein Leben, das, regiert von Hass, nicht in Dein Streben passt /

A life that is ruled by hatred doesn’t fit your striving
nenn’ mir den Grund für die Idee, den Menschen zu kreier’n /

Give me the reason for the idea of creating man
denn keines deiner Wesen hat gelernt, zu existier’n /

For there isn’t any being which has learned how to exist
man lebt um zu verlieren, verliert um draus zu lernen /

One lives for losing and loses for learning out of it
lernt mit Verlust zu leben, bis man das Leben verliert /

one learns to live with loss until one loses life
die Suche nach dem Sinn soll meine Aufgabe sein? /

Seeking for meaning should be my task?
aus Angst ihn nicht zu finden, schließ ich die Augen und schlaf ein.

Out of fear of not finding it, I close my eyes and fall asleep
Ich glaub an dich, glaube fest daran, dass es dich gibt /

I believe in you, I firmly believe that you’re out there
doch glaube nicht, dass dir gefällt was du hier siehst /

yet I don’t believe that you’re pleased with what you see
unsere Welt vergießt Tränen im ewigen Krieg /

Our world is shedding tears in this everlasting war
wir brauchen bald ein Wunder, damit sich die Wunde schließt /

We soon need a wonder in order to close the wound
doch der Glaube liegt tief unter dem Hass und der Wut /

But faith lies deep underneath hate and anger
über Bomben, Politik und das vergossene Blut /

about bombs, politics and the shed blood
du wartest, tust nichts bis zum jüngsten Gericht /

You’re waiting and not doing anything till the judgment day
doch sie fürchten sich nicht, denn sie kämpfen für dich.

But they don’t fear each other for they’re fighting for your sake.

Menschen tun alles für Geld, alles für Macht, alles für Ansehen, Ruhm und Neid hat fast alles geschafft /

People do everything for money, everything for power, everything for prestige, glory and jealousy has almost caused everything

jede Zeit spürt die Kraft mancher heiligen Lügen / seis bei Hexenverbrennung oder bei Kreuzzügen /

Each time feels the strength of some Holy Lies, be it during witch burning or crusades
Geld sühnt Sünden und der heilige Papst /

Money atones for sins and the Holy Pope
lebt verschlossen hinter Türen in nem eigenen Staat /

lives behind closed doors in his own State

(Remark: the song was written before Pope Francis)
Palästina verbrannt für das heilige Land hat keiner erkannt /

Palestine burnt down for the Holy Land and nobody recognized this
Intoleranz hält auch ner Mauer nicht stand /

Not even a wall can withstand intolerance
denn nach jedem Kampf und seinem Heerführer /

for after every battle and its warlord
gibt’s gottseidank als Resonanz auch gleich nen Märtyrer /

there is (Thank God) as resonance also a new martyr
sag mir wofür sind wir da, such den Sinn der Szenerie /

Tell me why we’re here, I’m seeking the meaning of the scenery
im Verstand der USA und den Bomben auf Bali /

in the reasoning of the USA and the bombs on Mali
es geht nicht um dich, die Attentäter suchen sich /

It’s not about you, assassins are seeking themselves
da niemand gut zu ihnen ist, hoffen sie dass du es bist /

since nobody is good towards them, they hope you’ll be The one
und sei es Moslem, Jude, Christ, es sind wir die es betrifft /

We’re all concerned, no matter if we’re Muslims, Jews or Christians
weil durch jeden neuen Anschlag unsre Welt ein Stück zerbricht

because through every new strike, our world is being shattered a bit more
-chorus-

Siehst du die traurigen Kinder mit den traurigen Augen /

Do you see the sad kids with sad eyes?
die leeren Mägen der Kinder derer die an dich glauben /

the empty stomaches of the children of those who believe in you
hier ist alles so planlos, und das von Anfang an /

Here everything is so aimless, and that from the very beginning
wir versinken im Chaos und sind selbst Schuld daran /

We’re sinking into chaos and are ourselves guilty of this
du hast uns Gefühle gegeben, wir können denken und reden /

You’ve given us feelings, we can think and talk
und als dein Sohn zu uns kam, nahmen wir ihm das Leben /

and as your Son came to us, we took him his life
hier predigen Menschen vom Geben als dein Gesandte /

here folks are preaching about giving as your messengers
doch wo waren die Pfarrer als man die Juden verbrannte /

but where were pastors as Jews were being burnt alive
denn Mensch ist Mensch und wird immer Mensch bleiben /

for man is man and will always remain man
wir haben Angst zu verlieren deshalb müssen wir streiten /

We are anguished about losing therefore we fight
das Nächstenliebe uns im Wesen liege ist fraglich /

it’s questionable that the love for our neighbors lies in our being
ob ich die Bibel lese, frag nicht, ich glaub an Schrift /

If I read the Bible? Don’t ask, I believe in Scripture
nur gibt der Inhalt vieler Psalme vielleicht zu wenig Klarsicht /

Still, the content of many Psalms doesn’t perhaps provide us with much insight
weil so wenig von dem was passierte wirklich klar ist /

because so little of that what happened is really clear
bitte versteh’ mich nicht falsch, ich bin dankbar für viel /

Please, don’t misunderstand me, I’m thankful for much
nur versteh’ ich manchmal nicht, was dir am Menschen gefiel’

I just sometimes don’t understand, what pleases you in humans

https://i0.wp.com/www.kraftfeld.ch/bilder/2004/040626_fiva_mc_fotos/fiva.9.jpg

Ich hoffe ganz ehrlich, dass ihr daraus Inspiration schöpfen konntet 🙂

I sincerely hope you could draw inspiration out of it 🙂

 

 

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The Problem of Evil revisited by Lotharson

The Problem of Evil revisited by Lotharson 

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The question of why God or god(s) would allow evil to exist has been a very perplexing and troubling one for every believer attaching to them qualities such as goodness and benevolence ever since the time the Old Testament and parallel near-eastern myths were written.

Recently, British philosopher Jonathan Pierce, Counter-Apologist John and Justin Schieber from Reasonable Doubt, a podcast aiming at challenging the Reasonable Faith ministry of William Lane Craig and promoting “Godlessness”, have had a very interesting conversation about the problem posed by evil for theism before a virtual (white Belgian?) beer.   

Unlike many people deeply involved in the culture war raging between secularism and fundamentalism, the three intellectuals have a very respectful tone towards their opponents and develop pretty challenging arguments worthy of the consideration and attention of every thoroughly thinking religious person.

They should be really applauded for that approach and not resorting to the favorite techniques of village antitheists such as the heavy use of emotional bullying and ridiculing everyone not agreeing with their materialist worldview.

My agnostic Christianity

Before going into objections to the different arguments they presented I feel obliged to indicate where I’m coming from.  

I am an agnostic Christian, in the way Thom Stark uses this term, that is in the absence of good reasons to believe that theism or atheism is true I choose to hope there is a God.

I view the books contained within the Bible as being inspired in the same way books outside the Canon such as those of the Church fathers, Anselm, Aquinas, Luther, Wesley and C.S. Lewis are inspired: they depict us, to use Thom Stark’s wonderful expression, “human faces of God” that is man’s thoughts about and experiences with the divine. I don’t base my theology on allegedly inerrant Holy Scriptures but on the very idea that God has to be perfect in order for Him to be God.

 

During this discussion of approximately 90 minutes, the three godless apologists do cover a lot of ground and raise many interesting questions which cannot be addressed within a single blog post.

I don’t agree with their objective Bayesian approach but also think that the evidential arguments for theism fall short of showing there is a God, tough I do believe they pose serious challenges for many popular forms of atheism out there, but these will be the topics of future discussions.

 Moral intuitions and God’s goodness as a heavenly father

They seem to rely on the belief that

1) Our moral intuitions are largely correct and

2) They can be applied to God who is supposed to be a heavenly Father far better any earthly father could ever be.

 

While I strongly doubt that step 1) can be taken by naturalists, this is certainly a key-element of the theology of Jesus and Paul and many writers of the Old Testament. But I think then that all our moral intuitions should be taken into consideration and not only those related to pleasure and pain as evolutionary psychologist Jonathan Haidt discovered liberals typically do.

Step 2) is extremely important to prevent us from developing abhorrent theologies, like God issuing arbitrary commands about homosexuality even if it is neither harmful for the individual nor for society.

I utterly reject theistic voluntarism, the idea that whatever God wills is good, for this can lead and indeed leads to many absurd and atrocious beliefs such as God predetermining the largest part of mankind to eternally burn in Hell.

Interestingly at one point the three atheists seem to recognize that the problem of evil could be greatly diminished if the doctrine of hell is given up and they jokingly told each other that it would be already a victory in and of itself if they could push Christians to let go of „abhorrent“ teachings. Actually, it is clearly one of the main purposes of my blog to make other Christians deeply think about the implications of noxious doctrines, so we seem to have at least one goal in common.

 

That said, I do believe it is crucial to take into account the particularities of God’s position and the perspective of eternity before drawing any analogy with an earthly father.

 Free will, soul making, Skeptical theism

I believe that the problem of evil is extremely diverse and that the various theistic responses (such as the soul-making defense, the free-will defense and Skeptical theism) are all valid in their own rights and complement each other.

Generally I consider it extremely likely that God does have good reasons to limit Himself and not only allow free will in His creation but also randomness as philosophers Peter Van Inwagen described, in the same way I find computer simulations with random numbers far more interesting than deterministic ones. Such a position is compatible with Open Theism and some forms of divine omniscience.

And if this is true, the question is no longer “why did God allow such and such specific evils?” but “why did God choose to create a universe with such properties and features in spite of all the bad consequences?”

 Justin Schieber and the divine lies argument

 This is certainly no easy question and it would be completely foolish for me to come up with more than modest indications about possible solutions. This leads us to the question of Skeptical Theism (ST), according to which there are at least some evils humans are in no position to explain or reconcile with the infinite goodness of God.

Unlike Jon Pierce, Justin Schieber does believe that if theism is true ST is very likely and complained about the horrible ordeal inflicted on him to have to defend a position apparently friendly to theism against the objections of Pierce.

But he then mentioned his interesting Divine Lie Argument (DLA) according to which ST entails the clear possibility that God might be lying to us within Scripture for unknown reasons.

I certainly believe this undermines the Evangelical belief we need an inerrant Bible from God to know how He is and how we should behave.

I reject those assumptions and take the view we can objectively recognize goodness (albeit in an imperfect way) and know that God has to be good by His very nature as a perfect being. I don’t believe God speaks to us through the books of the Biblical canon more than he speaks to us through the books of C.S. Lewis or Ellen White and believe, like the apostle Paul expressed it in Athens, that even pagan authors can get quite a few things right about God.

Eternal happiness in heaven

I think that the perspective of eternity certainly changes the extent of the problem of evil in a radical way. For example let us consider the following scenarios:

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A. there is no afterlife. Leon is a small Tutsi boy living in Rwanda in 1994. In May his village gets attacked, his family is captured and he dies under an atrocious pain after having seen his parents being tortured and passing away in a very gruesome way. He ceases to exist.
God could have created the universe in a different manner to avoid this but He didn’t.

 

B. there is a blissful afterlife offered to everyone. Leon is a small Tutsi boy living in Rwanda in 1994. In May his village gets attacked, his family is captured and he dies under an atrocious pain after having seen his parents being tortured and passing away in a very gruesome way. He ushers into the presence of God. He quickly recovers from his pain and live happily with his parents in the presence of God during 100, 1000, 1000000, 100000000000, 10000000000000000000000000… years.
God could have created the universe in a different manner to avoid this but He didn’t.

  

Clearly, both scenarios should be troubling for every theist. But the assertion that they are almost equally problematic for the goodness of God is an extraordinary claim.

 

Utilitarianism is a moral theory very popular among atheists according to which the good is ultimately reducible to what increases the pleasure and reduce the pain of the greatest number of persons.

Every moral value which cannot be deduced from this basic principle is rejected as being illusory.

The extent of the evil of a free agent is identical to the extent of his failure to respect this rule. But if God is going to offer eternal life to everyone having suffered between one and hundred years, his moral culpability equals zero since this is the clear result of dividing a finite number by infinity.

So our three atheist apologists need to argue against utilitarianism and show why we ought to reject this theory before saying that the problem of evil is a death blow for every form of theism.

Given all the facts I’ve mentionned, I think we’ve good grounds for thinking there really are not-implausible ways for God to be morally perfect why allowing evils we cannot comprehend.

Of course, I do struggle emotionally a lot with some horrible and apparently absurd things our world contains and it would be a lie to say I don’t seriously call into question either the existence or the goodness of God, like countless characters of the Bible have done.

   Materialism, qualia, moral naturalism

Finally I cannot help but notice that the most popular (and perhaps the only plausible) form of naturalism, namely Reductive Materialism (RM) provides us with a terrible foundation for real objective moral values.

Jonathan Pierce mentioned the possibility that God would create philosophical zombies, that is beings acting exactly like humans but lacking any subjective experience, to be bad people and fill out the entire hell. Fair enough, especially if one believes in divine determinism. But this thought experience shows us a huge (and probably insurmountable) difficulty for Reductive Materialism: making sense of the moral evilness of pain.

According to RM, pain is identical to chemical and physical reactions and processes taking place in a brain-like structure. But why should thoseparticular processes have a greater moral significance than the movements of electrons within my computer?

Since in a materialist framework, pain is defined as being these particular processes, saying they are morally significant because they are painful is akin to saying that these particular processes are a moral concern because they are these particular processes.

But I believe that moral naturalism faces a much greater challenge, namely the identification of moral values with material objects.

Saying that the moral truth “A man should never rape a woman“ is identical to a bunch of elementary particles sounds utterly absurd to me.

To conclude I cannot let unmentioned the hugest and most scandalous mistake they did at the very beginning of the video. They dared tell us that God smoking weed could be an explanation for all the mess we see around us.

That’s bullshit.
I and many fellow French citizens have smoked Cannabis as we were teenagers and most of us were quite capable of performing well in many respects while being really high. 

If this post were to attain one thing, this should be leading them to give up their prejudices concerning pot. I do hope that in their next shows and videos they will cease smearing the goddess Marihuana and say instead “God is probably an abuser of LSD“, “God drinks one bottle of Vodka a day“ or „God cannot think clearly, because due to His omniscience He has no other choice than hearing every day George W. Bush, Pat Robertson, Fred Phelps, Dick Cheney, William Demski (and me for that matter) speaking and thinking during hours.“

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