Matthew Mullins: Is God Surely Dead?

Editor’s Note: Matt Mullins is Assistant Professor of English and History of Ideas at the College at Southeastern. He also serves as the Assistant Director of the Writing Center. Matt has a PhD in English from the University of North Carolina, Greensboro and is a perceptive reader of American literature and culture. So, he makes the right person to review Terry Eagleton’s recent book, Culture and the Death of God.

In his new book Culture and the Death of God, Terry Eagleton claims that God is not nearly as dead as many believe. Despite many attempts to kill Him off, the Almighty remains a resilient presence in contemporary culture. In fact, many thinkers on opposite sides of the God debate agree that God has made something of a comeback in recent years. Beginning with the 17th century Enlightenment, Eagleton tracks various challenges to religion over the last few centuries. He ultimately argues that culture has been unable to do away with God because it continues to rely on a view of the human that draws its significance from a sense of transcendence.

The philosophers of the Enlightenment never set out to refute religion. Enlightenment thinkers sought to civilize religion, to bring it in line with rationalist thought. Eagleton argues that it was not the personal or communal practice of religion, but religion in an “institutional sense that most of the philosophes took as their target.” Enlightenment thought ultimately failed to rationalize religion because reason was far too abstract to provide the kind of common ground societies need to motivate morality.

If the Enlightenment sought to rationalize religion, Idealism and Romanticism set out to replace it. Idealists attempted to make reason itself religious. But Idealism turns out to have been, well, too ideal. Its “dewy-eyed” view of humanity could not account for all that was wrong with the world. Given Idealism’s failed attempt to replace religion, the Romantics thought perhaps art could do the job. Imagination becomes “a secular form of grace,” and along with nature “both could serve as secular modes of transcendence.”

Idealism and Romanticism try to establish non-religious religions, preserving the need for God. The product of these failed experiments is what Eagleton calls “The Crisis of Culture.” Culture, encompassing everything from foundational values to collective identity, emerges as a vague and hazy alternative to religion. The fundamental problem at the heart of the conflict between culture and religion is the division of society into a rational elite and a religious populace: “You could opt for a politically docile populace, whose backward religious views implicitly questioned your own faith in the universality of Reason; or you could plump for a rational-minded citizenry who might confirm your own faith in the scope of Reason, but only at the cost of potential political disaffection.” In other words, each generation faces the dilemma of either embracing religion or finding a replacement that accomplishes similar social results.

Given this dilemma, it should be no surprise that nationalism turns out to be religion’s fiercest rival. Like God, the nation transcends the individual while simultaneously shaping personal identity. The intellectuals and the masses can be citizens of the same nation. The nation-state draws on the best features of Idealism and Romanticism by creating a culture with “a secular set-up (state) and…the spiritual wisdom of the common folk (nation).” Yet national cultures tend to be entangled with religion at their cores, and nationalism itself is finally another attempt to replace God rather than do away with him completely.

Each of these surrogate religions fails to muster the courage to break with God completely by acknowledging what Friedrich Nietzsche hailed as the ultimate truth: to get rid of God we must get rid of Man. “Modern secular societies,” Eagleton asserts, “have effectively disposed of God but find it morally and politically convenient—even imperative—to behave as though they have not.” They have abandoned the name of God but maintain religious values because of the social dilemma. If God is to be truly killed off, we would have to totally rethink the human.

Eagleton’s analysis suggests, then, that a culture’s view of humanity can serve as a sort of canary in the coal mine for its view of God. For thousands of years philosophers and scientists have sought to explain human existence without reference to the Divine. Today, with the emergence of neuroimaging technologies, neuroscientists continue this tradition by seeking purely biological explanations for human behavior, sociality, and morality. Perhaps we will finally succeed in reasoning God into the grave. Perhaps humans are not sparks or images of the Divine but only neurons and electrical pulses. If human consciousness and action can be explained solely in immanent terms, what need do we have of transcendence?

Neuroimaging and other similar technologies may, in fact, be able to demonstrate how our brains function. They may provide evidence that reading the poetry of Rumi ignites some people’s sensory cortexes more than others, for instance. But such technologies cannot answer the question “Why?” Until we develop a technology that can address this question, or, following Eagleton’s logic, until humans stop wanting an answer, we should remain skeptical about culture’s ability to dispense with the mobil game

Teleological Amnesia–What I’ve Been Reading (10)

In God’s Good World: Reclaiming the Doctrine of Creation, Jonathan Wilson argues that the Church has neglected the biblical doctrine of Creation–he calls it a case of “teleological amnesia”–and all of Western culture is the worse for it. Rather than responding to the onslaught of naturalism, materialism, and Darwinism, theologians of the last 250 years turned inward. Instead of developing a robust theology of Creation, they focused on salvation history. This abdication had consequences–nearly all of them bad. Theology as an intellectual discipline was banished from the academy, the Church embraced a nearly-Gnostic view of salvation (salvation came to be understood as deliverance from Creation rather than the redemption of Creation), and society came to view technology in messianic terms.gods-good-world

One of the worst effects of abandoning Creation as a worldview is that, in the modern mind, Creation has been transformed into Nature. This left the modern world with four miserable options:

  • We can conclude that there is no meaning, purpose, or teleology to the universe.
  • We can try to manufacture meaning for ourselves.
  • We can try to believe that the universe creates its own purpose or telos. However, if death is the final outcome for all then it is difficult to avoid fatalism.
  • Or we can attempt to construe meaning in the light of another god besides the Triune God of the Bible.

Wilson contends that the only proper telos is Jesus Christ (Col 1:15-21). Failure to recognize this leads to despair, and much of modern society’s frenetic activities are attempts to deny, manage, or ameliorate this despair. Only a recovered theology of Creation–a theology that always views Creation in the context of redemption–can heal the pathologies of society.

Wilson presents his case in three parts. First, he surveys the damage caused by ignoring the doctrine of creation. Second, he presents an approach for developing a robust theology of creation. Last, Wilson devotes the remainder of the book to applying the motifs developed in part two. This book identifies an important issue. It’s not the final word on the subject; Wilson doesn’t claim that it is. But he makes a good case for where the discussion should go from here.

This posted is also available at www.theologyforthechurch.commobi online games

Evangelicals Think About Sports The Way Augustine Thought About Sex

Evangelicals in general, and Baptists in particular, need to develop a theology of recreation and leisure. We really don’t know how to enjoy sports in a way that doesn’t afflict our conscience. For the most part, American Christians approach sporting events–such as the Super Bowl this Sunday–the way many Augustinians approach the physical aspects of the marital relationship. Augustine considered sex (i.e. sex within marriage) to be a necessary evil (Confessions 9.3). The physical relationship within marriage is necessary for the propagation of the human race, and the typical Christian does not have sufficient restraint anyway. Similarly, we suspect that our preoccupation with sports is probably wrong. But, hey, we live in a fallen world and watching the game is such a guilty pleasure.

Then we read the statements of Jesus (“We must do the works of Him who sent Me while it is day. Night is coming when no one can work.” John 9:4) or we read about the exploits of Paul (“In labor and hardship, many sleepless nights, hunger and thirst, often without food, cold, and lacking clothing.” See 2 Cor 11:22-33). We start feeling guilty.

I’m reminded of an incident in the life of the remarkable missionary, C. T. Studd. Studd believed it a sin to take a day off, so he worked 18 hours a day, 7 days a week, 52 weeks a year. His daughter and son-in-law worked for the same mission, and one day they dared to take a day of rest. Studd fired them. (Doreen Moore recounts this incident in Good Christians, Good Husbands?–a book I highly recommend). In a similar vein, evangelist D. L. Moody used to rail against the sin of reading a newspaper on Sunday. I could go on, but suffice it to say that Christians have always struggled  to balance our commitment and fervor for serving the kingdom with our body’s and spirit’s need for rest and relaxation.

Actually, I believe there is a place for leisure in the Christian life. Jesus–our example for life and how it is to be lived–made time for sleep, rest, weddings and good food (Mark 6:31). Somewhere between the extremes of aceticism (“everything is wrong”) and antinomianism (“anything goes”) is the healthly Christian life that enjoys all things in moderation before God. We need to think Christianly about sports and develop a good theology of rest and recreation. We still have some work to do (no pun intended) in developing our thinking about these matters. There is a right way to enjoy sports, games, and fun to the glory of God–even the Super Bowl.

This post is cross-posted at www.theologyforthechurch.comgame online rpg mobile