The Portable Atheist: Essential Readings for the Nonbeliever (55 page)

At the Institute for Creation Research Museum in Santee, California, visitors begin their tour by viewing a plaque displaying the “tree of evolutionism,” which, it is said (following Matt. 7:18), “bears only corrupt fruits.” The “evil tree” of evolution is a stock metaphor among proponents of the literal truth of the biblical story of creation. In different versions, it represents evolutionary theory as leading to abortion, suicide, homosexuality, the drug culture, hard rock, alcohol, “dirty books,” sex education, alcoholism, crime, government regulation, inflation, racism, Nazism, communism, terrorism, socialism, moral relativism, secularism, feminism, and humanism, among other phenomena regarded as evil. The roots of the evil tree grow in the soil of “unbelief,” which nourishes the tree with “sin.” The base of its trunk represents “no God”—that is, atheism.

The evil tree vividly displays two important ideas. First, the fundamental religious objection to the theory of evolution is not scientific but moral. Evolutionary theory must be opposed because it leads to rampant immorality, on both the personal and political scales. Second, the basic cause of this immorality is atheism. Evolutionary theory bears corrupt fruit because it is rooted in denial of the existence of God.

Most forms of theism today are reconciled to the truth of evolutionary theory. But the idea of the evil tree still accurately depicts a core objection to atheism. Few people of religious faith object to atheism because they think the evidence for the existence of God is compelling to any rational inquirer. Most of the faithful haven’t considered the evidence for the existence of God in a spirit of rational inquiry—that is, with openness to the possibility that the evidence goes against their faith. Rather, I believe that people object to atheism because they think that without God, morality is impossible. In the famous words (mis) attributed to Dostoyevsky, “If God is dead, then everything is permitted.” Or, in the less-famous words of Senator Joe Lieberman, we must not suppose “that morality can be maintained without religion.”

Why think that religion is necessary for morality? It might be thought that people wouldn’t
know
the difference between right and wrong if God did not reveal it to them. But that can’t be right. Every society, whether or not it was founded on theism, has acknowledged the basic principles of morality, excluding religious observance, which are laid down in the Ten Commandments. Every stable society punishes murder, theft, and bearing false witness; teaches children to honor their parents; and condemns envy of one’s neighbor’s possessions, at least when such envy leads one to treat one’s neighbors badly. People figured out these rules long before they were exposed to any of the major monotheistic religions. This fact suggests that moral knowledge springs not from revelation but from people’s experiences in living together, in which they have learned that they must adjust their own conduct in light of others’ claims.

Perhaps, then, the idea that religion is necessary for morality means that people wouldn’t
care
about the difference between right and wrong if God did not promise salvation for good behavior and threaten damnation for bad behavior. On this view, people must be goaded into behaving morally through divine sanction. But this can’t be right, either. People have many motives, such as love, a sense of honor, and respect for others, that motivate moral behavior. Pagan societies have not been noticeably more immoral than theistic ones. In any event, most theistic doctrines repudiate the divine sanction theory of the motive to be moral. Judaism places little emphasis on hell. Christianity today is dominated by two rival doctrines of salvation. One says that the belief that Jesus is one’s savior is the one thing necessary for salvation. The other says that salvation is a free gift from God that cannot be earned by anything a person may do or believe. Both doctrines are inconsistent with the use of heaven and hell as incentives to morality.

A better interpretation of the claim that religion is necessary for morality is that
there wouldn
’t
be a difference between right and wrong
if God did not make it so. Nothing would really be morally required or prohibited, so everything would be permitted. William Lane Craig, one of the leading popular defenders of Christianity, advances this view. Think of it in terms of the authority of moral rules. Suppose a person or group proposes a moral rule—say, against murder. What would give this rule authority over those who disagree with it? Craig argues that, in the absence of God, nothing would. Without God, moral disputes reduce to mere disputes over subjective preferences. There would be no right or wrong answer. Since no individual has any inherent authority over another, each would be free to act on his or her own taste. To get authoritative moral rules, we need an authoritative commander. Only God fills that role. So, the moral rules get their authority, their capacity to obligate us, from the fact that God commands them.

Sophisticates will tell you that this moralistic reasoning against atheism is illogical. They say that whether God exists depends wholly on the factual evidence, not on the moral implications of God’s existence. Do not believe them. We know the basic moral rules—that it is wrong to engage in murder, plunder, rape, and torture, to brutally punish people for the wrongs of others or for blameless error, to enslave others, to engage in ethnic cleansing and genocide—with greater confidence than we know any conclusions drawn from elaborate factual or logical reasoning. If you find a train of reasoning that leads to the conclusion that everything, or even just these things, is permitted, this
is
a good reason for you to reject it. Call this “the moralistic argument.” So, if it is true that atheism entails that everything is permitted, this is a strong reason to reject atheism.

While I accept the general form of the moralistic argument, I think it applies more forcefully to theism than to atheism. This objection is as old as philosophy. Plato, the first systematic philosopher, raised it against divine command theories of morality in the fifth century BCE. He asked divine-command moralists: are actions right because God commands them, or does God command them because they are right? If the latter is true, then actions are right independent of whether God commands them, and God is not needed to underwrite the authority of morality. But if the former is true, then God could make any action right simply by willing it or by ordering others to do it. This establishes that, if the authority of morality depends on God’s will, then,
in principle,
anything is permitted.

This argument is not decisive against theism, considered as a purely philosophical idea. Theists reply that because God is necessarily good, He would never do anything morally reprehensible Himself, nor command us to perform heinous acts. The argument is better applied to the purported
evidence
for theism. I shall argue that if we take the evidence for theism with
utmost seriousness,
we will find ourselves committed to the proposition that the most heinous acts are permitted. Since we know that these acts are not morally permitted, we must therefore doubt the evidence for theism.

Now “theism” is a pretty big idea, and the lines of evidence taken to support one or another form of it are various. So I need to say more about theism and the evidence for it. By “theism” I mean belief in the God of Scripture. This is the God of the Old and New Testaments and the Koran—the God of Judaism, Christianity, and Islam. It is also the God of any other religion that accepts one or more of these texts as containing divine revelation, such as the Mormon Church, the Unification Church, and Jehovah’s Witnesses. God, as represented in Scripture, has plans for human beings and intervenes in history to realize those plans. God has a moral relationship to human beings and tells humans how to live. By focusing on theism in the Scriptural sense, I narrow my focus in two ways. First, my argument doesn’t immediately address polytheism or paganism, as is found, for example, in the religions of Zeus and Baal, Hinduism, Wicca. (I’ll argue later that, since the evidence for polytheism is on a par with the evidence for theism, any argument that undermines the latter undermines the former.) Second, my argument doesn’t immediately address deism, the philosophical idea of God as a first cause of the universe, who lays down the laws of nature and then lets them run like clockwork, indifferent to the fate of the people subject to them.

What, then, is the evidence for theism? It is Scripture, plus any historical or contemporary evidence of the same kind as presented in Scripture: testimonies of miracles, revelations in dreams, or what people take to be direct encounters with God: experiences of divine presence, and prophecies that have been subject to test. Call these things “extraordinary evidence,” for short. Other arguments for the existence of God offer cold comfort to theists. Purely theoretical arguments, such as for the necessity of a first cause of the universe, can at most support deism. They do nothing to show that the deity in question cares about human beings or has any moral significance. I would say the same about attempts to trace some intelligent design in the evolution of life. Let us suppose, contrary to the scientific evidence, that life is the product of design. Then the prevalence of predation, parasitism, disease, and imperfect human organs strongly supports the view that the designer is indifferent to us.

The core evidence for theism, then, is Scripture. What if we accept Scripture as offering evidence of a God who has a moral character and plans for human beings, who intervenes in history and tells us how to live? What conclusions should we draw from Scripture about God’s moral character and about how we ought to behave? Let us begin with the position of the fundamentalist, of one who takes Scripture with utmost seriousness, as the inerrant source of knowledge about God and morality. It we accept biblical inerrancy, I’ll argue, we must conclude that much of what we take to be morally evil is in fact morally permissible and even required.

Consider first God’s moral character, as revealed in the Bible. He routinely punishes people for the sins of others. He punishes all mothers by condemning them to painful childbirth, for Eve’s sin. He punishes all human beings by condemning them to labor, for Adam’s sin (Gen. 3:16–18). He regrets His creation, and in a fit of pique, commits genocide and ecocide by flooding the earth (Gen. 6:7). He hardens Pharaoh’s heart against freeing the Israelites (Ex. 7:3), so as to provide the occasion for visiting plagues upon the Egyptians, who, as helpless subjects of a tyrant, had no part in Pharaoh’s decision. (So much for respecting free will, the standard justification for the existence of evil in the world.) He kills all the firstborn sons, even of slave girls who had no part in oppressing the Israelites (Ex. 11:5). He punishes the children, grandchildren, great-grandchildren, and great great-grandchildren of those who worship any other god (Ex. 20:3–5). He sets a plague upon the Israelites, killing twenty-four thousand, because some of them had sex with the Baal-worshiping Midianites (Num. 25:1–9). He lays a three-year famine on David’s people for
Saul’s
slaughter of the Gibeonites (2 Sam. 21:1). He orders David to take a census of his men, and then sends a plague on Israel, killing seventy thousand for David’s sin in taking the census (2 Sam. 24:10–15). He sends two bears out of the woods to tear forty-two children to pieces, because they called the prophet Elisha a bald head (2 Kings 2:23–24). He condemns the Samarians, telling them that their
children
will be “dashed to the ground, their pregnant women ripped open” (Hosea 13:16). This is but a sample of the evils celebrated in the Bible.

Can all this cruelty and injustice be excused on the ground that God may do what humans may not? Look, then, at what God commands humans to do. He commands us to put to death adulterers (Lev. 20:10), homosexuals (Lev. 20:13), and people who work on the Sabbath (Ex. 35:2). He commands us to cas into exile people who eat blood (Lev. 7:27), who have skin diseases (Lev. 13:46), and who have sex with their wives while they are menstruating (Lev. 20:18). Blasphemers must be stoned (Lev. 24:16), and prostitutes whose fathers are priests must be burned to death (Lev. 21:9). That’s just the tip of the iceberg. God repeatedly directs the Israelites to commit ethnic cleansing (Ex. 34:11–14, Lev. 26:7–9) and genocide against numerous cities and tribes: the city of Hormah (Num. 21:2–3), the land of Bashan (Num. 21:33–35), the land of Heshbon (Deut. 2:26–35), the Canaanites, Hittites, Hivites, Perizzites, Girgashites, Amorites, and Jebusites (Josh. 1–12). He commands them to show their victims “no mercy” (Deut. 7:2), to “not leave alive anything that breathes” (Deut. 20:16). In order to ensure their complete extermination, he thwarts the free will of the victims by hardening their hearts (Deut. 2:30, Josh. 11:20) so that they do not sue for peace. These genocides are, of course, instrumental to the wholesale theft of their land (Josh. 1:1–6) and the rest of their property (Deut. 20:14, Josh. 11:14). He tells eleven tribes of Israel to nearly exterminate the twelfth tribe, the Benjamites, because a few of them raped and killed a Levite’s concubine. The resulting bloodbath takes the lives of 40,000 Israelites and 25,100 Benjamites (Judg. 20:21, 25, 35). He helps Abijiah kill half a million Israelites (2 Chron. 13:15–20) and helps Asa kill a million Cushites, so his men can plunder all their property (2 Chron. 14:8–13).

Consider also what the Bible
permits.
Slavery is allowed (Lev. 25:44–46, Eph. 6:5, Col. 3:22). Fathers may sell their daughters into slavery (Ex. 21:7). Slaves may be beaten, as long as they survive for two days after (Ex. 21:20—21, Luke 12:45–48). Female captives from a foreign war may be raped or seized as wives (Deut. 21:10–14). Disobedient children should be beaten with rods (Prov. 13:24, 23:13). In the Old Testament, men may take as many wives and concubines as they like because adultery for men consists only in having sex with a woman who is married (Lev. 18:20) or engaged to someone else (Deut. 22:23). Prisoners of war may be tossed off a cliff (2 Chron. 24:12). Children may be sacrificed to God in return for His aid in battle (2 Kings 3:26–27, Judg. n), or to persuade Him to end a famine (2 Sam. 21).