Category Archives: Atheist

Nietzsche’s Pity

If I had a list of favorite books from 2009 … the more posts I begin with this phrase the closer I come to completing the list. But really, if I had a list of favorite books for 2009 Graham Cole’s God the Peacemaker: How Atonement Brings Shalom would be my choice for the coveted BOY award. But the runner-up bouquet would fall on the neck of N. D. Wilson for his Notes From the Tilt-A-Whirl. And here is what I believe to be the finest excerpt from the whole darned thing (pages 124-125):

Nietzsche published The Anti-Christ in 1888. Along with many other things, he had this to say about pity: ‘Pity thwarts the whole law of evolution, which is the law of natural selection. It preserves whatever is ripe for destruction; it fights on the side of those disinherited and condemned by life; by maintaining life in so many of the botched of all kinds, it gives life itself a gloomy and dubious aspect.’

One year later Nietzsche entered into madness. True or false, the story is that he was overcome by the sight of a horse being whipped. Unhinged by pity. He wouldn’t die until 1900. For a decade he was kept alive and maintained through his insanity, strokes, and incapacitating illness. At the age of fifty-five, partially paralyzed, unable to speak or walk, he discovered what life waited for him beyond the grave.

Nietzsche lashed out at his Maker with his tongue, the only notable muscle he had—his greatest gift. The Lord gives and the Lord takes away; blessed be the name of the Lord.

There was little that Nietzsche loathed more than the heritage of his Lutheran father.

I have never been irritated by Nietzsche, never annoyed. At his most blasphemous, at his most riotously hateful and pompous, I have only ever been able to laugh. But even then, there is something bittersweet about the laughter. I know his story. I know how his bluff was called, how he was broken.

Again from The Anti-Christ: ‘The weak and the botched shall perish: first principle of our charity. And one should help them to it.’ Spake the paralytic. The man fed with a spoon by those who loved him.

‘What is more harmful than any vice—Practical sympathy for the botched and the weak—Christianity….’

And yet, because I see the world through my eyes and not his, I have sympathy for Nietzsche himself. Bodies and minds are not all that can be botched in a man. Souls can be hollow, twisted, thrashing, more bitter than pi**.

Babel’s Tower and My Schedule

“We are all expert planners, are we not? Those people [the builders of Babel’s Tower] were planners. They drew the specifications of the city. They had it all worked out. We all do that in life, do we not? You have your plans. Your future life and career are mapped out. You know what you want to do. Where does God come in? Is the plan made under God, or is it made apart from him? The one lesson of [Genesis 11] is that if you plan your life without God at the center, it will come to nothing, nothing at all. It will be as futile and as fatuous as the Tower of Babel. God will come down and will destroy it, whether you like that or not. This is the whole history of the Bible. It is the history of the subsequent centuries after the end of the Bible. It is the history of the twentieth century. The human race is not allowed to build a civilization without God, and you are not allowed to build your life without God.”

—Martyn Lloyd-Jones, The Gospel in Genesis: From Fig Leaves to Faith (Crossway, 2009), p. 141.

Horrible By What Standard?

A 2-minute outtake from the DVD COLLISION: Christopher Hitchens vs. Douglas Wilson:

COLLISION outtake: King’s College by LEVEL4 on Vimeo.

Collision

The documentary, Collision, filmed during the debates between Douglas Wilson (Christian; right) and Christopher Hitchens (atheist; left) is now available for pre-order from Amazon ($13.99). The film will be released at the end of October. I’ve watched the film and was impressed with both the aesthetic qualities and the amount of substantive debate captured in 90 minutes. The debates between the two—which spill over into the train depot, the limo rides, the dinners and lunches—is quite engaging. The DVD is a nice complement to the book and the full debates, but it will not satisfy the viewer who wants to understand all the arguments on either side. All that said, I recommend the DVD.

Believe ye that I am able to do this?

blind-smIn a culture where the loudest chatter over the topic of “faith” often happens in debates between theists and atheists/agnostics over the existence of God, and certainly helped along by a postmodern religious pluralism, the Christian faith suffers from dangerous generalizations. Faith, for example, can come to be defined as the mere ontological belief in the existence of God and nothing more. That God exists is certainly true, but we mustn’t stop here. Even the demons believe in God’s existence, but this truth only causes them to quiver off into the shadows.

At one point during the life and ministry of Christ a pair of blind men approached Jesus for healing. After approaching Him, Jesus asked the two blind men, “Do you believe that I am able to do this?” (Matthew 9:28-30). Yes, they said. And they were healed, healed because their faith expanded beyond a conviction of God’s existence. They trusted in Jesus’ sufficient power to heal their blindness.

In this brief account of two blind men, and from what I see elsewhere in scripture, biblical faith presupposes need. It presupposes my spiritual blindness. It presupposes that I understand the despair of my sinful condition. It presupposes that I understand God’s angry wrath that rests upon up and all sinners alike. It presupposes that I need One to become a curse for me. It presupposes that all my religious works to appease God constitute a pile of dirty laundry at the feet of His perfect holiness (Isaiah 64:6). I must come to a place of honesty about my helplessness. I need a Savior.

To believe that God exists is a great thing, but this is not the saving faith of the New Testament. Saving faith must also believe that God has initiated activity necessary for my good (Hebrews 11:6). Genuine saving faith anticipates the activity of God for me. And this is why saving faith must move beyond faith in an existing God, it must cling to a moving God. True faith trusts in the actions of God, looks for the coming hope, and rests in the Savior’s healing work on the cross. I need God to act for me, on behalf of me, upon me. I need Him to shine light into these spiritually blind eyes. I need Him to remove my guilt. I need Him to heal my spiritual blindness.

Do I believe Jesus is capable and sufficient to accomplish all this for me? The “yes” is my saving faith.

Nietzsche’s Pity

“Nietzsche published The Anti-Christ in 1888. Along with many other things, he had this to say about pity: ‘Pity thwarts the whole law of evolution, which is the law of natural selection. It preserves whatever is ripe for destruction; it fights on the side of those disinherited and condemned by life; by maintaining life in so many of the botched of all kinds, it gives life itself a gloomy and dubious aspect.’

One year later Nietzsche entered into madness. True or false, the story is that he was overcome by the sight of a horse being whipped. Unhinged by pity. He wouldn’t die until 1900. For a decade he was kept alive and maintained through his insanity, strokes, and incapacitating illness. At the age of fifty-five, partially paralyzed, unable to speak or walk, he discovered what life waited for him beyond the grave.

Nietzsche lashed out at his Maker with his tongue, the only notable muscle he had—his greatest gift. The Lord gives and the Lord takes away; blessed be the name of the Lord.

There was little that Nietzsche loathed more than the heritage of his Lutheran father.

I have never been irritated by Nietzsche, never annoyed. At his most blasphemous, at his most riotously hateful and pompous, I have only ever been able to laugh. But even then, there is something bittersweet about the laughter. I know his story. I know how his bluff was called, how he was broken.

Again from The Anti-Christ: ‘The weak and the botched shall perish: first principle of our charity. And one should help them to it.’ Spake the paralytic. The man fed with a spoon by those who loved him.

‘What is more harmful than any vice—Practical sympathy for the botched and the weak—Christianity….’

And yet, because I see the world through my eyes and not his, I have sympathy for Nietzsche himself. Bodies and minds are not all that can be botched in a man. Souls can be hollow, twisted, thrashing, more bitter than pi**.”

—N.D. Wilson, Notes From The Tilt-A-Whirl: Wide-Eyed Wonder in God’s Spoken World (Thomas Nelson 2009), pp. 124-125. My review is forthcoming.

The pull of Pullman

Alan Jacobs is a literary critic and professor of English at Wheaton College. In 2000 Jacobs was interviewed on the Mars Hill Audio Journal about Philip Pullman’s writings (like The Golden Compass) and why he hesitates using Pullman’s works in teaching literature to his college classes. About midway through the interview Jacobs explains how gifted “world-making” authors are especially effective at communicating ideology. He says:

“There is no question that there aren’t very many writers out there more gifted than Philip Pullman and of course that’s what makes it the more disturbing when the gifts are abused. … We [he and his Senior college class] spent a lot of time talking about what’s involved in reading a world-making author like this. It’s an enormously seductive experience. As you come to trust in the author’s ability to make a compelling and fascinating world it becomes harder and harder to mistrust that author’s leadership and direction in moral matters. And so it’s very hard to sort these things out. If you begin to suspect the moral tendency or direction that the book is taking the imaginative wholeness of the vision becomes less compelling to you as well. So I think many readers who love and relish being put into these secondary worlds, who love to immerse themselves in the textures and shapes of a world different than ours, those readers are faced with a great temptation to turn off their moral and spiritual discernment so they are not disturbed in their immersion in this world. It’s a tough thing to try to keep those moral and spiritual antennae working to discern the spirits because you want so much to have an enjoyable reading experience. You don’t want it all to collapse all around your ears.”

Typical of Ken Myers and the Mars Hill Audio Journal, this is an engaging interview. You can listen to the entire interview here:

Or download the MP3 (22.9 MB).

The Golden Compass

A review by Adam Holz of Plugged in Online on the books and blood-thirsty atheism behind the forthcoming movie, The Golden Compass. Author Philip Pullman is quoted as saying, “My books are about killing God.”

HT: Boundless

Vocal, Global Atheism

Despite various names (atheists, humanists, secularists, freethinkers, rationalists or brights) the “legion of the godless” is growing more vocal and more global. In the past few years atheists have written five bestselling books and the Washington Post recently ran two articles on the sharp rise in (vocal) American atheism. One study shows that while only 6-percent of 60-year old Americans would be classified as atheists, 25-percent of those in the 18-22 year bracket would. These trends are not limited to America, the report says, and atheism (or non-theism) is gaining vocal prominence in Europe, India, Israel, Turkey, Spain and Italy. The report concludes that, while a vocal increase is evident, an atheist Presidential candidate wouldn’t have a prayer. You can read the WP reports here and here. Some interesting trends worth noting.

HT: Cranach

Unbelief is Irrational

tsslogo.jpgUnbelief is Irrational

It’s not uncommon today for atheists to rise to their pulpits and boldly preach that belief in some god (let alone a specific god) is simply irrational. Dr. K. Scott Oliphant, professor of apologetics and systematic theology at Westminster Seminary, disagrees. In a recently published essay he points to Paul’s words in the first chapter of Romans to make his case that unbelief is irrational.

Oliphant’s proposition is this: Unbelief is irrational because, at its core, all sin is irrational. He argues, “Sin is essentially, and will remain, deeply unreasonable, utterly irrational … Given that unbelief is at root the quintessential sin, it is therefore, necessarily, quintessentially irrational” (pp. 59-60). He backs up this proposition exegetically from Romans 1:18-32.

Oliphant begins by pointing to Paul’s emphasis in Romans that all people are covenantally bound to Adam or to Christ, walking under condemnation or justification (Rom. 5:12-21). The first two chapters of Romans are devoted to revealing God’s wrath upon those in Adam. Specifically, God’s wrath is kindled against sinners who “suppress the truth” (1:18).

The act of suppressing divine truth is sinful or “unrighteousness” (1:18). So sin is by nature the suppressing of truth. “In other words, God’s wrath is revealed from heaven because, in our wickedness and unrighteousness (in Adam), we hold down (in our souls) that which we know to be the case” (p. 64)

So what knowledge is suppressed? Paul tells us we suppress the universal truths about God — that He exists, He is infinite, eternal, wise, unchanging, glorious and wise. Far from being a mere intellectual knowledge of God, there is included in this a very personal knowledge of God communicated from His Person to our person. So personal that Paul can write, “they know God’s decree that those who practice such things [sins] deserve to die” (Rom. 1:32). Every sinner that suppresses God’s truth and lives on in sin knows that sin is rightfully punished with death. But this and all truth about God is suppressed. The point is clear: God has spoken so openly and so clearly that every sinner knows these universal truths.

How do sinners suppress divine truth? By exchange. We take the glory of our great God and Creator and exchange His glory for superficial images of reality. The next step is to worship and serve the phantoms of reality we create. The truth of the created order becomes twisted into what we think is right. There is an exchange of the natural for the unnatural, like in the case of homosexual relationships (Rom. 1:26-27). Oliphant writes, “All of us, in Adam, are experts in inventing idols” and later he writes “we only retain that [knowledge] which will serve our own idolatrous purposes” (p. 69, 70). Paul tells us this idolatry – worshiping a false reality — is at the center of unbelief.

Paul then goes on to list all sorts of sins, not just homosexuality, but also unrighteousness, evil, covetousness, envy, murder, strife, deceit, maliciousness, gossip, slander, hatred of God, insolence, haughtiness, boastfulness, inventors of evil, disobedient to parents, foolish, faithless, heartless, ruthless (Rom. 1:29-31). Oliphant writes, “All sin, as sin, is rooted in an irrationality that seeks in earnest to deny what is obvious and to create a world that is nothing more than a figment of a sinful imagination” (p. 72).

The sad reality is that for those outside God’s sovereign election, this personal knowledge of God will be drowned out by the noise and passions of the sinful heart. The witness of God’s existence in the heart becomes futile knowledge to an irrational mind. God reveals Himself all around, and blind sinners in Adam respond by suppressing this truth and living in a phantom irrationality.

Conclusion

Paul paints a humbling portrait of all unredeemed sinners. We did not learn Christ because we were more perceptive or less sinfully irrational. God alone opened our eyes. Oliphant says, “The truth that we know – that we retain, possess, and suppress – therefore, is truth that is, fundamentally and essentially, given by God to us. God is the one who ensures that this truth will get through to us. It is his action, not ours, that guarantees our possession of this truth” (p. 66).

This first chapter of Romans is useful to remind believers of our personal sin and irrationality. We are still tempted to live at the feet of a phantom shrine forged in our minds rather than live within reality. And rather than scoffing at the unbeliever, we can look at our own hearts and see where we — as seasoned idolaters! – continue to suppress truth and twist reality in favor of escapism, fantasy and worldly comforts.

But also armed with Paul’s teaching in Romans and brought under the humility of dead sinners raised to life by the power of God, we are prepared to think through apologetics, preaching and personal evangelism. All of our hearers have heard a personal message from a personal God and we are all without excuse (Rom. 1:20). Apparently evidence does not demand a verdict from irrational minds.

Understanding this awful irrationality of the sinful mind will cause us to once again pray like Spurgeon:

“‘Rise up, Lord!’ O God the Father, rise up! Pluck Thy right hand out of Thy bosom, and let Three eternal purposes be accomplished! O God the Son, rise up; show Thy wounds, and plead before Thy Father’s face, and let Thy blood-bought ones be saved! Rise up, O God the Holy Ghost; with solemn reverence, we do invoke Thine aid! Let those who have hitherto resisted Thee, now give way! Come Thou, and melt the ice; dissolve the granite: break the adamantine heart; cut Thou the iron sinew, and bow Thou the stiff neck!”

————

[This exegesis of Romans 1 can be found between pages 59-73 of P&R’s latest release edited by Oliphant and Lane G. Tipton titled, Revelation and Reason: New Essays in Reformed Apologetics (Philipsburg, NJ: P&R) 2007.]

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