Theologian Douglas Wilson and atheist Christopher Hitchens, authors whose books are already part of a larger debate on whether religion is pernicious, agreed to discuss their views on whether Christianity itself has benefited the world. Below is their exchange, one in a series that will appear on our website over the course of this month.
Douglas Wilson is author of Letter from a Christian Citizen, senior fellow of theology at New Saint Andrews College, and minister at Christ Church in Moscow, Idaho. He is also the editor of Credenda/Agenda magazine and has written (among other things ) Reforming Marriage and A Serrated Edge: A Brief Defense of Biblical Satire and Trinitarian Skylarking. His Blog and Mablog site inevitably makes for provocative reading.
Christopher Hitchens wrote, God Is Not Great: How Religion Poisons Everything(Twelve Books). Hitchens is a contributing editor to Vanity Fair and a visiting professor of liberal studies at the New School. He is the author of numerous books, Thomas Jefferson: Author of America, Thomas Paine's "Rights of Man," Letters To a Young Contrarian, and Why Orwell Matters. He was named, to his own amusement, number five on a list of the "Top 100 Public Intellectuals" by Foreign Policy and Britain's Prospect.
From: Christopher Hitchens
To: Douglas Wilson
Part 3
Here is a minor example of how the complacency of the religious allows them to be rude (and crude) in a manner which they might not so easily permit themselves in everyday discourse. I am quite familiar with the verse from the Psalms that describes me as a fool, and corrupt and abominable as well. (In my book, God Is Not Great, I point out that the psalmist was so delighted with this conceit that he reproduced it almost word for word at the opening of Psalm 53.) No great surprise—and no real offense taken—to find myself similarly dismissed as a dumb and vain ingrate in the epistle to the Romans. It's true that I never asked to be saved and don't want anyone to be martyred for me—or to martyr themselves against me, for that matter. All I ask of the apostle Paul is that he and his followers and emulators leave me alone.
On the much more pertinent question of the origin of ethical imperatives, which I believe to be derived from innate human solidarity and not from the supernatural, let me likewise offer an instance from each Testament. Let us assume that the tales can be taken at face value. Is it to be believed that the Jews got as far as Sinai under the impression that murder, theft, and perjury were more or less all right? And, in the story of the good man from Samaria, is it claimed that the man went out of his way to help a fellow creature because of a divine instruction? He was clearly, since he preceded Jesus, not motivated by Christian teaching. And if he was a pious Jew, as seems probable, he would have had religious warrant and authority NOT to do what he did, if the poor sufferer was a non-Jew. It is belief in the supernatural that can make otherwise decent people do things that they would otherwise shrink from—such as mutilating the genitals of children, frightening infants with talk of hellfire, forbidding normal sexual practices, blaming all Jews for "deicide," applauding suicide-murderers, and treating women as Paul or Muhammad thought they should be treated.
I have nowhere claimed nor even implied that unbelief is a guarantee of good conduct or even an indicator of it. (I have sometimes thought that atheists have a slight superiority in one respect, in that we come to our conclusions without any element of self-centered wish-thinking about death.) But an atheist can as easily be a nihilist, a sadist—even a casuist.
On the matter of Stalin and the related question of secular or atheist barbarism, I shyly call your attention to chapter seventeen of my little book, which attempts an answer to this frequently asked question. Until 1917, Russia had been ruled for centuries by an absolute monarch who was also the head of a corrupt and bigoted Orthodox Church and was supposed to possess powers somewhat more than merely human. With millions of hungry and anxious people so long stultified and so credulous, Stalin the ex-seminarian would have been a fool if he did not call upon such a reservoir of ignorance and servility, and seek to emulate his predecessor. If Mr. Wilson would prefer to compare like with like and point to a society that lapsed into misery and despotism by following the precepts of Epicurus or Spinoza or Jefferson or Einstein, I will gladly meet him on that ground.
— CH
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From: Douglas Wilson
To: Christopher Hitchens
Part 3
There are a few slight confusions that I would like deal with briefly within the scope of my first few paragraphs. Weather permitting, I would then like to take just a short space to address the central point which you have (again) missed. The remainder of my time will be spent on your claim concerning the origin of ethical imperatives. I would like to do all this in order to set the stage for our unfolding discussion of the central reason why Christianity is good for the world—it is good for the world because Jesus died for the life of the world.
First, the confusions. The point of citing Psalm 14:1 was not to infer that I thought you were "dumb." In the wisdom literature of the Old Testament, folly is a moral question, not a matter of intelligence. I am quite prepared to cheerfully grant (and not for the sake of the argument) that you are my intellectual superior. But our discussion is not about who has more horsepower under his intellectual hood—the point of discussion is whether your superior car is on the right road. A fast car can be a real detriment on a dark night when the bridge is out. And you insist on continuing to wear the sunglasses of atheism.
Now the second confusion concerns your citation of the parable of the Good Samaritan. The popular name for the parable should have been a giveaway—you acknowledge that the protagonist of the story was "from Samaria," but you miss that this was an ethnic and racial issue and not a question of where he happened to live. The man beat up by the side of the road was a Jew, the priest and Levite who passed by on the other side were Jews, and the man who stopped was a despised half-breed, a Samaritan. But you say that it was probable that the Samaritan was a Jew, which inverts the whole story and indicates to me that you have not really been reading the text very closely (Luke 10:27-37). But to answer your point in even bringing the story up, the Samaritan did not need the teaching of Jesus to do what God desired here. Jesus cited the story as an exposition of the second greatest commandment, which is to love your neighbor as yourself. A certain lawyer had asked Jesus to "define neighbor" in order to justify himself, and Jesus then told this story to illustrate the point of an ancient law. So the duty to love our neighbor was revealed to Old Testament writers about a millennium and a half before the Samaritan fulfilled it in his charitable act.
You say, incidentally, that this kind of law was bringing coals to Newcastle—Moses came down from the mount and told people that murder, theft, and perjury were wrong, and all the assembled rolled their collective eyes. "We already knew that!" But the problem is that ancient man didn't know that, and modern man still doesn't know it. To state some of the issues that are subsumed under just one of the three categories you mention is to point to controversies that continue down to this day. Consider some of the issues clustered under the easiest of these three to condemn—murder. We have abortion, infanticide, partial-birth abortion, euthanasia, genocide, stem-cell research, capital punishment, and unjust war. Murder is the big E on the eye chart, and we still can't see it that clearly.
Man, both ancient and modern, certainly knows the entire law of God if it is his own ox being gored, but the purpose of a law code is to have one standard in place for all parties when individuals want to set aside the standards of civilized life to suit themselves. And we need as much help with that as ancient man ever did.
Now we really need to address the point you continue to miss. I am not talking about whether atheists must do evil, or if they can do evil. I have denied the former, and you have now granted the latter. But that is not the point. We are not talking about whether your atheism compels you to run downtown this evening to shoot out the street lights. I grant that it does not. And we are not talking about whether atheists can do vile things. You grant that they can. We are talking about (or, more accurately, I am trying to talk about) whether or not atheism provides any rational basis for rational condemnation when others decide to misbehave this way. You keep saying, "I have come to my ethical position." I keep asking, "Yes, quite. But why did you do so?"
So the point is not whether we could rustle up some nice places governed by atheists or some hellholes governed by Christians. If given a choice between living in a Virginia governed by Jefferson and living in a Russia under the czars, I would opt to live under your beloved Jefferson. Fine. But this is not a concession, because it is not the point.
Take the vilest atheist you ever heard of. Imagine yourself sitting at his bedside shortly before he passes away. He says, following Sinatra, "I did it my way." And then he adds, chuckling, "Got away with it too." In our thought experiment, the one rule is that you must say something to him, and whatever you say, it must flow directly from your shared atheism—and it must challenge the morality of his choices. What can you possibly say? He did get away with it. There is a great deal of injustice behind him, which he perpetrated, and no justice in front of him. You have no basis for saying anything to him other than to point to your own set of personal prejudices and preferences. You mention this to him, and he shrugs. "Tomayto, tomahto."
I am certainly willing to take the same thought experiment. I can imagine some pretty vile Christians, and if I couldn't, I am sure you could help me. The difference between us is that I have a basis for condemning evil in its Christian guise. You have no basis for confronting evil in its atheist guise, or in its Christian guise, either. When you say that a certain practice is evil, you have to be prepared to tell us why it is evil. And this brings us to the last point—you make the first glimmer of an attempt to provide a basis for ethics.
You say in passing that ethical imperatives are "derived from innate human solidarity." A host of difficult questions immediately arise, which is perhaps why atheists are generally so coy about trying to answer this question. Derived by whom? Is this derivation authoritative? Do the rest of us ever get to vote on which derivations represent true, innate human solidarity? Do we ever get to vote on the authorized derivers? On what basis is innate human solidarity authoritative? If someone rejects innate human solidarity, are they being evil, or are they just a mutation in the inevitable changes that the evolutionary process requires? What is the precise nature of human solidarity? What is easier to read, the book of Romans or innate human solidarity? Are there different denominations that read the book of innate human solidarity differently? Which one is right? Who says?
And last, does innate human solidarity believe in God?
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