WESTERN
Atheism and theism
Paul Schilling, God in an age of atheism
(Abingdon: Nashville 1969)
If we adopt this attitude toward thoughtful people who question the reality of
God, we can respond to them in two major ways. First, we attempt to discover and
clarify our differences, to expose the misunderstandings of the atheist,
to refute his arguments, and to convince him of the superiority of the theistic
position. The Christian dares not evade this kind of direct confrontation. ...
However, such debates are very likely to end at best in stalemate, and even our
most skillful demolition of our opponent's arguments usually leave him
unconvinced and unconverted. A second response which we may make to the
atheist is that of using his criticisms in the task of rethinking and
clarifying our own understanding of God. Obviously we can learn only negatively
from the superficial, self-centered, self-sufficient idolator who wants no divine
interference in his pursuit of comfort and pleasure. But the situation is vastly
different with the man whose honest search for truth leads to honest doubt or a
definite rejection of religious faith.
Simone Weil has observed: "There are two
atheisms of which one is a purification of the notion of God."* The
serious atheist who wrestles with ultimate questions is likely to contribute
more to intelligent understanding of both God and man than the pious believer who
placidly accepts prevailing views. The objections of the former may call
attention to weaknesses and incongruities in notions of God long taken for
granted. They may expose false gods to which Christians themselves have given
allegiance. ... 17-18
*William Robert Miller (ed.), The New Christianity (New York: Delacorte Press 1967) p
267
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