GOD, CHRIST: QUESTIONS & FAITH: Dialog with Atheists?
Dialog with Atheists?
By Martin L. Smith
Martin Smith is well-known in the Episcopal Church and beyond as a priest, writer, preacher and leader of retreats. Through such popular works as A Season for the Spirit and The Word is Very Near You and in numerous workshops, lectures and retreats, he continues to explore a contemporary spirituality that encourages a lively conversation between new knowledge and the riches of tradition.
What kind of conversation should there be between Christians and atheists? One way of looking at that question is to consider this to be an invitation to a kind of interfaith dialogue, and one that serious Christians should equip themselves to conduct.
Today interfaith dialogue is literally coming home. It isn’t something to be reserved for experts on official commissions. Our daughter might return from college having adopted Tibetan Buddhism. Our brother might marry a keen and eloquent Muslim wife. Hindu neighbors might move in next door. We might become close friends with a new co-worker who is deeply observant Jew. But the chances are just as high we will be spiritually face to face with a humanist agnostic or committed atheist. I am not talking about someone who is merely tone-deaf when it comes to religion. I mean atheism chosen as a moral commitment—and that kind of atheism can be understood as a type of (non-religious) faith, and therefore a world-view and commitment that invites our conversation.
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Take ethics and morals. Unfortunately, Christians bear some responsibility for the popular caricature of religion in which choosing good and avoiding evil seems to be governed by fear of divine punishment or expectation of divine favor. Go deep in conversation with our humanist neighbor and we might discover a commitment to justice, decency, compassion, even to virtue, for their own sake. The idea that atheists are intrinsically likely to believe that anything goes morally is a slander. So in dialogue with humanists, Christians may find themselves more in agreement than they imagine. When I talk with an avowed humanist committed to social justice and strong personal ethics of compassion and fidelity, I find myself in hearty agreement that goodness is to be chosen from the heart because it is good, as our mystics have always held. Making a choice from fear of punishment is spiritually infantile.
And what about superstition and religious illusion? In a sense, much of the critique that atheists direct at religion is an offshoot of the biblical critique. If we knew how to read the Bible properly, we would find that a great deal of it is devoted to exposing the elements of illusion and self-deception in so much human religiosity. It isn’t that the prophets merely attacked pagan idolatries as superstitious and toxic. They directed their most devastating analyses to the religion of their own people, all in the name of a very mysterious God who refused to be represented by any image, and who inspired his messengers to vigorously disassociate him from a host of practices performed supposedly in his name. It is out of this prophetic critique that the Jewish saying arose, “The next best thing to believing in the Lord is not to believe in God!”
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