Skepticism, Agnosticism and Atheism A Brief History of Unbelief

The last two years have been good for atheism. A rash of books making the case for unbelief, including Richard Dawkins' The God Delusion (2006) and Christopher Hitchens' God Is Not Great: How Religion Poisons Everything (2007), have sold millions of copies. Strident atheist Philip Pullman's The Golden Compass, one of his atheistic tomes designed to rescue children from belief in God, was made into a movie. Even pop star Elton John got into the act, calling for a ban on religion. Leaders of the so-called New Atheism are aggressive and proselytizing. They don't just condemn belief in God; they also condemn respect for belief in God. 

But how new is the New Atheism? It is said best in Ecclesiastes 1:9: "There is nothing new under the sun." To be sure, explicit and public atheism is a somewhat new phenomenon. But atheism, agnosticism, and good old-fashioned doubt have strong and lengthy histories worth learning. Because atheism is parasitic on theism and even more on Christianity, to learn the history of atheism is to learn the history of the church.

Take the New Atheist creed of "no heaven, no hell, just science," which articulates the widely held division in modern thought between faith and reason. To fully understand the story of that division, it is wise to consider the creation of the world as told in Genesis. We learn from Moses that the Creator is distinct and different from the created world. Where ancient mythologies saw gods as personifications of natural phenomena such as rain and fire, ancient Israel viewed nature as separate from God and man. God created nature and man was its steward. Nature is not to be worshiped, God alone is. Nature and the natural process in and of themselves are not divine. God, apart from a few notable exceptions, doesn't speak to his people through nature but through historic events such as deliverance from Egypt. It is wise to remember as we proceed that this separation between nature and God is a biblical precept.

We know unbelief predates Christopher Hitchens because we read about it throughout the Old Testament-in the Book of Job, Psalms, Proverbs, Ecclesiastes, and Isaiah. In Proverbs, for instance, a man questions whether anyone can know God-a charge that is refuted in the same chapter (Prov. 30:1-4); and from the psalmist we learn, "The fool has said in his heart, 'There is no God.'" (Ps. 53:1). Still, the Old Testament discussion of atheism is against an atheism that ignores God's Law and punishment more than against an outright disbelief in God.    Continue at M. Z. Hemingway

Learning from Liberals

Dead Germans. 

They are the subject of a lecture I give every spring in my church history classes: a brief overview of German theologians from the 19th and early-20th centuries.

It’s kind of a depressing lecture to deliver — the sad tale of skepticism intersecting with scholarship; a dismal depiction of the disaster unleashed by unrestrained doubt and disbelief.

Despite standing in the shadow of the Reformation, many German Protestant theologians abandoned the historic truth claims of biblical Christianity due to the mounting popularity of Enlightenment rationalism. In so doing, they shipwrecked their own souls while simultaneously devastating the faith of millions of others.

Higher critics, such as Johann Eichhorn and David Strauss, denied the inspiration and inerrancy of the Bible. Moses didn’t write the Pentateuch, they claimed; nor did Matthew, Mark, Luke, or John write the four gospels. To make matters worse, they suggested that the Jesus of the Bible is not the same as the real Jesus of history. In their “quest to find the historical Jesus,” the critics created a “Jesus” of their own imaginations — essentially reducing him to a nice guy who couldn’t do any miracles, never claimed to be God, and was largely misunderstood by first-century Judaism. 

Liberal theologians, from Friedrich Schleiermacher to Albrecht Ritschl, similarly disavowed the truth claims of the Bible. They looked instead for a new foundation on which to base their contrived version of Christianity. Some found it in the personal experience of romanticism; others in the moral ethics of the social gospel. But by denying core Christian doctrines (like the substitutionary death of Christ and His bodily resurrection), liberalism denied the very essence of the gospel message (cf. 1 Cor. 15:3-4).  Continue at Nathan Busenitz

Type-J Apostates

I've had perhaps four or five friends over the years who seemed to be truly devout believers but abandoned the Lord unexpectedly. Nice guys, all of them—intelligent, thoughtful, knowledgeable, and (in one or two cases) active in full time ministry. So we're not talking about people who briefly made a questionable profession of faith while trying to keep one foot in the world. These were people who seemed completely devoted, exemplary disciples—just like Judas right up until the point where he betrayed Christ. Let's call them Type-J Apostates. There are several other key similarities and differences from case to case:

1. In each case, news of their apostasy came to me as a profound shock and deep disappointment. It wasn't preceded by any plea for help or probing questions. After the fact, every one of them described their struggle as a lengthy emotional and psychological battle with nagging doubts in which they desperately sought answers from every conceivable source. But in reality, I never had an opportunity to discuss their doubts or questions with any of them until after they were settled in their unbelief.
2. The actual pattern seems to be that the person will disappear from circles of Christian fellowship for an extended time. If they actually do express their doubts to anyone, it's usually under a false identity on the Internet. Under the cloak of anonymity, they will begin to gravitate toward skeptical forums. And if they do voice their doubts in "Christian" forums, rather than going where they might get help from mature believers, they tend to favor mixed forums featuring totally unmoderated discussion dominated by lay people, novices, and cranks. Moreover, if they voice their doubts in such a context, it will usually be in an argumentative way, and not as someone genuinely seeking answers.   Continue at Phil Johnson

What Unbelieving Pagans Know about God and Why They Are Responsible for It

I am continually amazed at how much dense theology Paul is able to pack into a few lines of a letter. Consider, for example, just four verses: Romans 1:18-21.

 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. 19 For what can be known about God is plain to them, because God has shown it to them. 20 For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. 21 For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened.

Paul has just finished exulting in the “good news” of the gospel (Rom. 1:15-17), but he now begins to paint a contrasting backdrop of the “bad news” for those who rebel against their holy creator. Whereas “the righteousness of God is revealed from faith for faith” to all who believe (vv. 16-17), “the wrath of God is revealed from heaven” against all who suppress God’s truth (v. 18). Paul piles up the terms in reference to the godless Gentiles: on the one hand, “ungodliness and unrighteousness” describes what they do, and on the other hand “by their unrighteousness” is the way in which they go about their work of suppressing truth. The reality of the redundancy is repulsive: by their unrighteousness they perform unrighteousness.  Continue at Justin Taylor

Dealing with the Doubting

I deal with many people doubting their faith. To be more specific, these are Christians going through some sort of faith crisis where they no longer believe with the simplicity that once characterized their belief. This is becoming more common in a world where sheltered or isolated beliefs are impractical and antiquated. However, most of us really don't know how to deal with doubt. We don't know how to deal with it when it comes to our own doubts, much less other people's.

At the risk of presenting a bit of a caricature, let me give some tongue-in-cheek ways that some different theological systems deal with Christians going through such a crisis of faith:

Baptists: They are still saved, no matter where their doubts take them. They just need renewed assurance.

Calvinists: They were never saved to begin with. They need to hear the gospel.

Charismatics: They are demon possessed. They need an exorcism.

Arminians: They are in the process of losing their salvation. They need to stop sinning or be argued back into the faith.  Continue at Michael Patton

The Root Of All Sin

Temptation is a false promise–a promise that doesn’t deliver. When we give into temptation, we are believing a lie. In the moment that we’re being tempted to do something, say something, or believe something, there is a deeper temptation happening under the surface. This may come as a surprise to you, but temptation has more to do with belief than it does behavior. Every temptation to sin (going all the way back to the Garden of Eden) is, at it’s root, a temptation to disbelieve the gospel.

When we are being tempted, we are being enticed to purchase something we think we need in order to escape the judgement of emptiness. On the surface, the bait might be lust, anger, greed, self-pity, defensiveness, entitlement, revenge, having to win, and so on. But the only reason we take the bait is because we think it will satisfy our deeper hunger for meaning, freedom, validation, respect, empowerment, affection, a sense of identity, worth, and so on.

So, here’s the connection between sinning (the fruit of the problem) and unbelief (the root of the problem): our failure to lay aside the sin that so easily entangles is the direct result of our refusal to believe in the rich provisional resources that are already ours in Christ–we’re not believing that, by virtue of our Spirit-wrought union with Christ, everything we need and long for, we already possess. John Calvin rightly said that, “Christians are in perpetual conflict with their own unbelief.”   Keep Reading >>>

Practical Christianity by A.W. Pink

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Part 1: The Christian’s Beginning

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Chapter 1-Saving Faith

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"He that believeth and is baptized shall be saved; but he that believeth not shall be damned" (Mark 16:16). These are the words of Christ, the risen Christ, and are the last that He uttered ere He left this earth. None more important were ever spoken to the sons of men. They call for our most diligent attention. They are of the greatest possible consequence, for in them are set forth the terms of eternal happiness or misery: life and death, and the conditions of both. Faith is the principal saving grace, and unbelief the chief damning sin. The law which threatens death for every sin has already passed sentence of condemnation upon all, because all have sinned. This sentence is so peremptory that it admits of but one exception—all shall be executed if they believe not.

The condition of life as made known by Christ in Mark 16:16, is double: the principal one, faith; the accessory one, baptism; we term it accessory because it is not absolutely necessary to life, as faith is. Proof of this is found in the fact of the omission in the second half of the verse: it is not "he that is not baptized shall be damned," but "he that believeth not." Faith is so indispensable that, though one be baptized, yet believeth not, he shall be damned. As we have said above, the sinner is already condemned; the sword of Divine justice is drawn even now, and waits only to strike the fatal blow. Nothing can divert it but saving faith in Christ. My reader, continuance in unbelief makes hell as certain as though you were already in it. While you remain in unbelief, you have no hope and are "without God in the world" (Eph. 2:12).   Keep Reading...

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Spiritual Depression: Its Causes and Cures

I’ve begun reading the book I most wanted to read during vacation, D. Martyn Lloyd-Jones’ Spiritual Depression: Its Causes and Cures.  Recently a new friend gave me a hardback copy published by Granted Ministries.  It’s a handsome volume with an insightful foreword by Geoffrey Thomas.

I know, I’m late to the Spiritual Depression party.  I’ve heard it quoted often.  Many people have shared personal testimonies about how much it’s helped them.  

And on the strength of the quotes (often extended), the personal recommendation of friends, and my general love and trust for Lloyd-Jones, I’ve recommended the book a number of times myself.  But until now, I’ve actually never read it.  I’m excited to be correcting that omission over the next couple days.  And along the way, I’m equally excited to hear the good Doctor’s original sermons that became this classic treatise on the Christian life.

So, over the next few days, Lord willing, I hope to post some reflections and thoughts as I read through the book.  Today, I want to offer a brief summary of Thomas’ biographical foreword and Lloyd-Jones’ brief preface.

Spiritual Depression: Its Causes and Cures, 1

Spiritual Depression, 2

Spiritual Depression, 3

We’re Pagans I tell you!

Jesus said, “Are not two sparrows sold for a cent? And yet not one of them will fall to the ground apart from your Father.” Matthew 10:29.

Whenever a sparrow falls to the ground, God the Father was involved in some way. That’s a powerful statement, if ever I heard one. Why? Because the falling of a sparrow is an everyday occurrence. Each day, sparrows are born; and each day, sparrows die. Perhaps when a sparrow falls, someone might actually notice it; but then again, perhaps not. Perhaps the fall is caught on camera, or then again, perhaps not. Perhaps the sparrow falls amongst forest trees in the middle of the night with no camera or person around to record the incident. But the point Jesus makes here is that whatever the circumstance of a sparrow’s fall – any sparrow’s fall – it could not have done so unless God the Father had in some sense determined that it would. 

In making this statement, Jesus was pointing to a great deal more than the plight of a sparrow. We can clearly understand that major events like the fall and the rise of nations are under God’s providential rule and authority. But Jesus here made it quite clear that even when it comes to seemingly insignificant or trivial events (like a sparrow falling); they only occur because of the Father’s will. Continue Reading>>>

Bible Illiteracy, Unbelief, and Goats in the Sheep Pen

How To Battle Anxiety With The Promises Of God

Is Final Unbelief the Unpardonable Sin?

Clergy Who Don’t Believe — The Scandal of Apostate Pastors

Are there clergy who don't believe in God? That is the question posed by a new report that is certain to receive considerable attention -- and rightly so. Few church members are likely to be disinterested in whether their pastor believes in God.

The study was conducted by the Center for Cognitive Studies at Tufts University, under the direction of Daniel C. Dennett and Linda LaScola. Dennett, of course, is one of the primary figures in the "New Atheism" -- the newly aggressive and influential atheist movement that has gained a considerable hearing among the intellectual elites and the media. Read the rest HERE

An Old Kind of Unbelief

Should a pastor continue in ministry if one of his children proves to be an unbeliever?