In a recent YouTube interview, evangelist Ray Comfort somewhat surprisingly admitted that certain things in the Bible — things like the talking snake and Jonah and the whale — are “crazy,” and even “intellectually offensive.” This doesn’t mean he’s becoming more enlightened: Comfort fully believes that the stories involved are veridical. However, he has an explanation for why these things happened.
I wish atheists would do their research before claiming I'm "totally wrong" about something. This stuff is quite disconcerting.
He isn’t in the details after all
“This is the day that the Lord has made,” so said the ancient psalmist (118:24), “let us rejoice and be glad in it.” The certainty that God makes things is firmly imbedded in the religious psyche. The apostle Paul was sure he knew what God was like, and the beginning of this wisdom could be found by observing the world: “Ever since the creation of the world his eternal power and divine nature, invisible though they are, have been understood and seen through the things he has made.” (Romans 1:20). If you push most people of faith to explain why they believe in God, sooner or later you’ll hear, “Well, this world didn’t just happen. Someone had to make it!” And, of course, Genesis 1 tells how it all happened.
Sometimes we’ll even be reminded of William Paley’s famous 1802 analogy of a watch found on the ground, “while crossing a heath.” Of course the complicated timepiece had a maker, so how can we not see that nature itself—so much more intricate—must have had a maker as well? These days, of course, Intelligent Design crowd is in our face to push the fine-turning argument.
There are quite a few believers out there who argue that the existence of a Creator is obvious to all, and that the only reason atheists deny this is because they don’t want to submit to his authority. For those in this theistic camp — those who, as one might say, don this particular religious attire — God is evident from the world he created. As Romans 1:20 puts it, “his eternal power and divine nature, invisible though they are, have been understood and seen through the things he has made.” Furthermore, this supposedly explains why belief in some god or other is found in every human society.
Atheists, however, reject the Creator because they don’t want there to be divine judgement; they want the freedom to do as they please. Thus, they cannot accept the idea of a higher power with moral demands on them.
There’s as much cultural nonsense surrounding the idea that life is a gift as any other uncomfortable topic that human’s try to explain away in order to feel secure. After all, we came into this world without our consent and certainly weren’t handed a road map. From the first traumatic push through the birth canal, we landed in a situation not of our choosing. I contend that everyone is suffering from some form of PTSD due to the birth process alone, but when you factor in the total randomness of the lottery of birth, the deck really is stacked against many of us.
Atheists have for a long time pointed out that evil makes the existence of a perfect God at least less likely, and theists of course have attempted to explain why that is not the case. One interesting aspect of this debate is that, given the way theists argue, there cannot possibly be any amount of evil that would make their God less likely. Their answers to the problem of evil aren’t designed to account for a particular amount of pain and suffering, but for whatever pain and suffering there happens to be.
The free will defense, for example, says that evil is the result of the choices made by fallen human beings (and angels), and that is meant to explain away terrible things no matter how bad they are. The Holocaust, the Black Plague, cancer, atheism — all of these things and more can be blamed on us rather than on the all-powerful being in charge. (The buck has to stop somewhere.) Or consider soul-making theodicies, which argue that what doesn’t kill you makes you stronger (and, come to think of it, that even what does kill you makes you stronger). Or the view that it is simply a mystery why God allows pain and suffering, but that there must be some reason which we puny humans are too dumb to understand. None of these explanations attempts to account only for a certain amount of evil, but rather for any amount we might encounter. No matter what evil may befall us, we should remain confident that there is an all-loving God who has a reason for allowing it.