Mis-Directed: Addressing Uses of Polemic in Religious Discourse

At one time I endeavoured, with some regularity, to engage in debates over God’s existence (at least, that ‘s what the facebook group was called). I was an eager young theology student who thought he had something to offer (oh the danger a little knowledge can cause), but found myself, at best, trying to clean up messes left by others’ methods.

That makes me sound pretty good – but while I ‘m less sure of the overall effect my de-muddling attempts had, I know these arguments or discussions or whatever they averaged out to proved a source of frustration for me.  Much of it, in fact, was the good sort of frustration; I would n’t have had any idea how my notions sounded to an unbeliever until, well, I saw someone try them out on an unbeliever.

This is what I ‘m reminded of as I ‘m perusing Pascal’s Thoughts or Pensées.  At first I heard of him, farther back in my almost-an-engineer days, in connection with one more set of measurements I had to memorize (and have since thoroughly forgotten), but was reintroduced to him in what is best known as Pascal’s Wager.  In essence, it says something like:

I would have far more fear of being mistaken, and of finding that the Christian religion was true, than of not being mistaken in believing it true.

~Pascal, Thoughts (abridged version as translated by W.F. Trotter in 1904 and offered in The European Philosophers from Descartes to Nietzsche (2002)) #241. Order as found on p. 119 of European Philosophers

The ‘wager’ is that should one bet against Christianity and be wrong, nothing was lost in the hereafter because there ‘s no hereafter so there is n’t a point.  But, if Christianity were true and you were wrong in choosing against it, the consequences are particularly awful (i.e. eternal damnation and suffering).  So, if reason is not enough of an aid to guide you to recognize the Creator’s hand, at least move away from the potential suffering that might just be true.

It was one of the few arguments expressly excluded from the ‘debate’.  It was dismissed as a false dichotomy, and to be honest, I did n’t like hearing it employed.  I do n’t like it because I do n’t like seeing anyone motivated by fear.  If Jesus had simply asked for converts, then fear should suffice, but instead he invited disciples to come and join him in his sufferings.  He even seems to have put up with some serious doubts amongst his core followers, so I ‘m thinking rational assent is n’t really the purpose (although I do n’t think religion or Christianity exists in direct opposition to the rational).

So, what ‘s interesting is that further on in the notes comprising Pascal’s Thoughts he points out the problems with those who address their pro-God arguments to infidels.  To present such proofs as are convincing to those already believing for the perusal of those who cannot find reason or willingness to believe is ultimately counterproductive.

[T]o tell them that they have only to look at the smallest things which surround them, and they will see God openly, to give them, as a complete proof of this great and important matter, the course of the moon and planets, and to claim to have colluded the proof with such an argument, is to give them ground for believing that the proofs of our religion are very weak.  And I see by reason and experience that nothing is more calculated to arouse their contempt.

~#242 on p. 120 of European Philosophers

My experience tells me the same.  It is so funny then that one who so readily invokes God’s hiddenness as a key aspect of Christian faith should also offer such an argument as found in the ‘wager’.  I would add that while my experience has taught me that such efforts often do lead to contempt for those most loudly clamoring for answers, those who truly seek are not asking for a rational explanation which removes all doubt.  Rather, they are seeking the One who will lead them and the community that will struggle with them.

An argument which can be disseminated over a few short lines on facebook or wherever is at best a tool for the faithful to employ amongst their own.  It is most likely to prove immensely counterproductive, even if the goal is simply to establish thoughts which might lead to conversion.  I do n’t mean to disparage those who have used such methods or those who have found faith through them, but I would ask such persons to examine what is at the core of their faith – and find that it is closer to faithfulness in being discipled rather than rational assent to a neat and tidy argument.

In clinging to the mis-placed use of such arguments we suggest that our religion is weak (for look at how porous its core proofs are) where that which keeps us in communion should neither look nor smell like fear of the hereafter nor agreement to some arbitrary terms leading to a desired conclusion.  Instead, efforts should be multiplied to increase the faith and practice of those truly seeking to follow better.  But then, that ‘s too artificial sounding and it ‘s easier to have a nice rant on social media – or at least it feels more self-satisfying.

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Mis-place[d]

These meandering thoughts concern time and its relation to space. It fascinates me that we measure time in terms of distance. “How far away is it?” can be answered with, “twelve minutes’ walk”. In fact, we are often less interested in knowing precisely how far away something is than we are in knowing how long it shall take to get there.

So, time-distance is very correlated. In planning I attempt to anticipate what amount of work it will take to get to a certain ‘here’. Here-being I would define as a point in which we are able to share space. I am thinking particularly of how I maintain relations with my fiancee when, in some sense, neither of us is ‘here’ and yet we manage to share a certain ‘here-being’ through many mediums. Of course we wish to simultaneously maximize our experience of ‘here’ and minimize the middle, for the middle is yet a separation.

But this separation or distance can also be manifested when the physical medium is minimized. We are not simply points on a graph whose closeness can be measured by proximity on such a plane. We can watch the same movie, listen to the same speech, share the same meal, sit in the same company, or even engage in the same discussion and yet display an extended middle – a large gap.

It is therefore most interesting this time in which we are apart, for we are being trained in here-being while in most senses we are enacting there-being.  I believe the Ancients would wish to speak of such items in terms of finitude and extension.  We are temporally-located, meaning in some sense I never leave here, and yet there is a sort of transcendence and sharing that shares a here when it could more easily be argued that we are actually there.  If such is the case, then our measurements of where and when are relative (read: related directly) to both the here and now but also to a here which is only partially perceivable at this immediate time-place.  Yet that other here-being is one worth re-orienting to find wherever I may find myself, for now we come to the grander question: in relation to which here-being is it more costly to be mis-placed?