I was reading through the Q&A's on Reasonablefaith.com and came across one in which a reader took issue with William Lane Craig's claim that the atheistic worldview is one without hope. The reader believes that the atheist does have hope. Craig recognized the unique argument then went on to defend his statement. Please read the Q&A here (may require registration, I don't remember) for the complete context of this post.
It appears that the validity of Craig's statement stands on what the hope is in. All hope requires an object of that hope, otherwise it is an empty, meaningless word. If someone tells me that they offer me "hope", my first question is, "okay...hope for what?"
When we're talking about what comes after death, the "hope" that people refer to is the same hope that everyone has- to escape the pain and suffering of this life. Everyone has different forms of this hope, but it boils down to that. Let's look at some of the different "hopes" offered (these are greatly simplified for the purposes of this post, please don't flame me about it):
The atheist's hope is to go immediately into nonexistence after death. That would mean no experience of anything, including pain and suffering and even punishment or reward (more on this specifically in a future post "Atheism And The Escape From Responsibility"). Nothing good is experienced either, as a result of the nonexistence.
The hope offered by many eastern religions is that one will eventually (after many lives) be either absorbed into everything and not experience anything individually or be totally extinguished and not experience anything. Either way, the individual escapes the experience of pain and suffering, however neither is anything good experienced.
The three major theistic religions (Christianity, Judaism, Islam) offer hope of living without pain and suffering. The experiences of pain and suffering are gone while only the experiences of good remain. (See my post "Suffering Sucks...or Does It?" (specifically, the audio clip from Hugh Ross) for why pain and suffering are required to even recognize experiences of only good).
I would like to submit that the hope offered by the theistic religions is much more desirable than those of atheism or the eastern religions. Here's why. Life is full of many wonderful experiences and emotions. Life is also full of much painful suffering. I do not know a single person who would not want to leave all the painful stuff behind and only experience the good stuff. That is the hope offered by the theistic religions. But...
...What differentiates these is the method to obtain that hope. In Judaism and Islam the person must earn their hope by their behavior. If they are not more good than bad, they don't have the hope offered by their religion. In Christianity, it is recognized that the standard of "good" can not (can: the ability to; not: the negation of) be obtained by us humans. Jesus Christ offers himself in our place of having to meet the standard of "good"; He even takes it a step further and takes our place for everything bad that we did, so we don't have to endure the punishment. In Christianity, all we have to do is recognize that what Christ has offered to us is the only possible way to obtain the life promised (that does mean swallowing our pride and recognizing that we are not as independent as we would like to be) and accept that offer.
This post is starting to get a little on the longer side, so I want to make a couple quick statements and recognitions of what might be going through your mind.
To keep the flow of the post somewhat smooth, I did not mention explicitly anything about the realities of two competing hopes being able to coexist. I affirm that two realities described by two competing hopes can not coexist (the realities described by the eastern hope and theistic hope cannot both be true). As a theist (Christian specifically), I deny the "truth" offered by the eastern religions.
I recognize that "desirable" does not equal truth. Please read other posts in my blog for other reasons for my theism and how I reconcile different harsh realities of life.
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Book Review: "No Free Lunch"
No Free Lunch
By William Dembski
Over the past several years I have been exposed to the theory of Intelligent Design (ID). William Dembski is one of the biggest proponents of this theory. One of the terms that he and other scientists use when discussing ID is "specified complexity". I had in mind an idea of what they meant by this term, but I was not completely certain. I decided to do some digging into the term and found that this book would best describe the term.
Judgment Day- Part 1
If it is not fresh on your mind, please read my previous post "Right Living or Right Thinking?" before proceeding with this series.
"Do not judge, or you too will be judged." (Matt 7:1)
This is the favorite verse in the Bible of a pluralistic and relativistic society. It is quoted so many times in an effort to keep Christians from making judgments on others for their behaviors. Today, I'm going to start a short series of discussions about judgment. I'll start with what "judgment" means.
The first meaning is "to discern". A "discernment" takes place when an individual observes (or perceives) something and makes a decision (or action) about it based on those observances. For a simple example, I may observe a ball. Based on its color, shape, and texture, I can discern that it is a football. Further, I can observe a player using the football and discern, based on my observations of his playing and my understanding of the game of football, whether or not he is a good player.
The second meaning is "to condemn". A "condemnation" takes place when an individual uses a discernment to pronounce a punishment. Let us go back to the example of the football player. For this, let's say that we discerned that the football player sucks. As a result, we decide to kick him off our team. This would be a pronouncement of punishment. "Condemnation" is a reasonable extension of "discernment".
The third meaning is "to exonerate". A "exoneration" takes place when an individual uses a discernment to pronounce a release. Back to the football player. Here he is discerned to be a valuable player. As a result, he remains on the team. This would be a pronouncement of release (from the possibility of being cut).
Both "condemnation" and "exoneration" are reasonable extensions of "discernment". But is condemnation or exoneration ever appropriate? If so, when? I will tackle those in Part 2.
"Do not judge, or you too will be judged." (Matt 7:1)
This is the favorite verse in the Bible of a pluralistic and relativistic society. It is quoted so many times in an effort to keep Christians from making judgments on others for their behaviors. Today, I'm going to start a short series of discussions about judgment. I'll start with what "judgment" means.
The first meaning is "to discern". A "discernment" takes place when an individual observes (or perceives) something and makes a decision (or action) about it based on those observances. For a simple example, I may observe a ball. Based on its color, shape, and texture, I can discern that it is a football. Further, I can observe a player using the football and discern, based on my observations of his playing and my understanding of the game of football, whether or not he is a good player.
The second meaning is "to condemn". A "condemnation" takes place when an individual uses a discernment to pronounce a punishment. Let us go back to the example of the football player. For this, let's say that we discerned that the football player sucks. As a result, we decide to kick him off our team. This would be a pronouncement of punishment. "Condemnation" is a reasonable extension of "discernment".
The third meaning is "to exonerate". A "exoneration" takes place when an individual uses a discernment to pronounce a release. Back to the football player. Here he is discerned to be a valuable player. As a result, he remains on the team. This would be a pronouncement of release (from the possibility of being cut).
Both "condemnation" and "exoneration" are reasonable extensions of "discernment". But is condemnation or exoneration ever appropriate? If so, when? I will tackle those in Part 2.
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