Greg Sheridan’s God is Good for You: A Defence of Christianity in Troubled Times is for multiple reasons a timely, important book easily recommended to believer and sceptics alike. Critical acclaim has immediately attached to it. I will however dwell chiefly on what I consider to be a hidden flaw that threatens its edifice and entails an error of understanding that ironically contributes to the kind of spiritual impasse for Christianity and the West that Sheridan is exercised about.
The book is the work of a successful Australian political journalist and it’s perhaps only his being well known and highly regarded that apologetic work of his kind could get past publishing within the current climate of opinion. This climate is well evoked at the book’s outset and in conclusion. Sheridan even goes so far as to characterize Australia as effectively atheist or soon to be so. He regards the media today as almost the enemy (tending to ignore or misrepresent religion) and I won’t enlarge on quite how much I know that scandal to be true.
It is tempting to classify Sheridan’s offering with last year’s more secular bestseller, Douglas Murray’s The Strange Death of Europe. Both authors push back against a crisis in western thought and direction, Sheridan being more concerned with the extent of the erosion in faith and the glib dismissals of Christianity by often intolerant elites whose dismissals additionally entail a contempt for western civilisation at a dangerous moment for it. Sheridan demonstrates that this civilisation and often the best in it too, is far more dependent upon the faith than the average reader is likely to have been aware. (Especially Christian readers may finish shocked at how much they haven’t been told, that their leaders haven’t defended and even religious schools haven’t taught).
For many, both with and without faith, God is Good for You could be an education in itself for its range. It’s readably about history, philosophy, theology (including how to enjoy and profit from reading the Old Testament and not just the New), along with many facts about society and even science you may not know. And there are meetings and interviews with various leaders of Australian society vis- a-vis faith. (The author is Catholic but very fair and open around non Catholic Christianities).
PASSING ON A FAITH
…..But none of this is quite my concern here which is rather with one, almost hidden point. It’s nevertheless a crucial one that opens upon something that potentially undermines, or at least confuses, the apologetic thrust of the whole book and reaches into one the chief reasons Christianity is insufficiently defended or proclaimed, (or is wrongly proclaimed), and either way loses power and adherents after the manner Sheridan regrets and would redress.
St Paul asks “But how are they to call on one in whom they have not believed? And how are they to believe in one of whom they have never heard? And how are they to hear without someone to proclaim him?” (Rom 10:14). Sheridan would reasonably enough answer that a lot of belief is derived from family and school but for various reasons these are not currently vital sources for communicating Christianity and this must be faced. (It’s true many church schools may as well not be such!)
But despite his quasi-evangelistic call to teach more and better, Sheridan has a surprise for us. Not only is his spouse a Sikh (I don’t wish to be personal but St Paul counsel believers should not be “unequally yoked” with unbelievers, 2 Cor 6:14) but more significantly since mixed marriages do inevitably occur, in consequence it seems his three sons are of the religion too (p.90). This strikes a note more obviously counter to St Paul’s concern with raising one’s children in the instruction of the Lord (Eph 6:4).
Under elements of neo-Catholicism Sheridan somehow justifies his position, which includes attending Sikh services, by assuming that there can be great divine wisdom in non Christian religions – theoretically Sikhism is monotheistic. So for Sheridan, while it’s perfectly true that Jesus is the saviour and even saves from hell (which he believes in since there must be “justice”), at the same time other systems can be true.
However reasonable this may sound, the position would for a start ignores that Sikhism, though monotheistic unlike the Hinduism it broke from, still teaches auto-salvation through multiple incarnations. In short, it denies grace, which is so original and radical in Christianity it distinguishes it from all other faiths as C.S. Lewis, one of Sheridan’s influences, affirmed when questioned on world religions. Christianity maintains evil is too engrained in life, nature and humans for anyone to reach perfection by their own efforts alone – and there’s anyway a limitation on the time even for the best of would-be compensatory good works since we die once only and then is the judgment (Heb 9:27)!
A DISHARMONY OF FAITHS
It may be trendy or multiculturally convenient to maintain all the higher religions are essentially the same, namely ways to God that make for love and peace. But it’s a far from obvious fact upon honest examination. Insisting upon it ends in a fair deal of intellectual dishonesty, and that flight from any objective truth (or just the plain obvious) which is a part of the West’s sickness as Sheridan otherwise maintains.
Buddhism is theoretically atheistic and again allows no room for salvation as per Christianity; and the Buddhism of Burma, supposedly the religion’s purest, nearest-to-original form, when it comes to peace and toleration is clearly no paragon. Islam explicitly denies the divinity of Christ and the Koran enjoins execution and/or subjugation of infidels in stark contrast to the original Christian outlook like that of Tertullian, whom Sheridan cites, that though the gods of the pagans are demons, Christians are still to tolerate them in their beliefs. Polytheistic Hinduism is always hailed as a model of inclusiveness, but in its contemporary nationalist form under President Modi is anything but; it is currently turning a blind eye to the persecution of Christianity, the burning down of churches and beating even elderly worshippers senseless. (It belongs to the atheism and decadence of the West that the persecution of Christians outside the West is little reported or protested, concern with feminism enjoys more attention).
Even supposing claims are correct that God has supplied some vision to the higher religions, practically it doesn’t get through. At the grassroots in Asia people will say they are Buddhist or whatever, but they are really animists, devotees of local spirit or ancestral cults or gurus and shamans revered as though God (this somewhat happens among the Sikhs with their ten holy gurus).
FINDING THE PRIMORDIAL FAITH
It should be apparent from St Paul’s approach to Athenian paganism (Acts 17) that he was not so much looking like some modern Christians to “dialogue” with existing faiths as guardians of supplementary truths, as to uncover the world primordial faith, “the unknown god”, the creator who in world myth withdrew from human evil. In my The Great Circle: Asia, David and God Consciousness https://goo.gl/ZHYQPw I look into whether Asia, like Greece and the ancient West, ever had or has an unknown god, and the answer is yes. In some cases like the mostly Christian ethnic Karens of Burma (hated and persecuted by Burmese Buddhists),they had heroically waited centuries for the fulfilment of tribal visions that one day some stranger would arrive to bring them news of the true God.
Christianity is not a faith like Islam with a major conquest theme, but it is a religion of mission. Christ’s parting command, the so-called Great Commission is to go and preach the gospel and to teach (Matt 26:16-20). Teaching rather than just rite and ritual as in most religions, is crucial to the Judaeo-Christian tradition and its notion of spiritual health. Otherwise it’s a case of “My people are destroyed through lack of knowledge” (Hos 4:6).
I would certainly agree with Sheridan that Christian religion is hardly being taught today, but would go further and maintain it has compromised its “evangelical” teaching task. It has done so to the point of substituting “the example” of charitable work alone to justify its existence, to cause least offence in a PC world and even perhaps to cover over what some may privately regard as the stigma of what the gospel message actually is, by emphasizing “unconditional love” to the exclusion of all else.
Undeniably Christianity is and teaches many things, but one still needs to be aware how at its core its message is one of deliverance from especially death and by extension hell’s destruction. Sheridan believes in hell while admitting to the difficulty most would feel as regards a perdition that’s eternal and/or apparently escaped from by an act of faith alone, two problems that receive astonishingly little treatment today given their controversial status within the whole.
A CORE DIFFICULTY
Actually, there is a perfectly simple, if nothing else logical reason to think of hell as eternal and it’s not, as per the Puritans, because God is so severe in righteous wrath against sinners he can never be appeased of their offence. It’s because, like heaven, hell stands outside of time in an intense eternal present (1). God authored time which is a function of the (fallen, imperfect) material realm, and there will be a point at which God abolishes time along with the evil it permits. Where you are spiritually at that point fixes your essence into a single direction of will towards or against God.
It can seem reasonable enough to propose, and reassuring to believe, that evil souls will simply be annihilated (the sometimes chaotic contradictions of Pope Francis’ beliefs now countenance this along with atheists in heaven),( 2) , but to the extent God is “Lord/Author of Life” (Acts 3:15), divinity cannot destroy any immortal soul. Otherwise God becomes like Satan who Jesus says was “a murderer from the first” (Joh 8:44). God can only prevent and finish evil through its exile and quarantine. It would follow the soul must, if need be, remain fixed in its (unregenerate) nature within the “eternity” which is outside time. This state, a very intense now, can well be portrayed as a sub-existence in tormenting “fire”, because everything exists through God and God is (spiritual) fire – albeit a lot more besides. But if God is rejected and separated from, there is only the divine fire left to subsist through, not the other elements which would render the fire creative and liveable rather than consuming and destructive.
Despite everything, Sheridan believes belief matters. It is important because no belief is exclusively rational but involves the will. It follows that for Christians to stress the importance of belief in Jesus is to stress that the will is and must be God-directed. This however allows Sheridan to argue that any talk about the claims of God upon us, or of deity being “jealous” around us, means we must be loyal and devoted to the Good. And this is something non Christians can unconsciously be, like the sheep in the parable of the sheep and the goats of Matt 25 where the sheep are surprised to learn they had been serving Jesus by their actions all along.
TRUTH AND NAMING
There is truth in this perspective on the biblical picture of our destinies, but if taken too far it potentially undermines Christianity’s leading idea of any specifically “saving” belief and the obligation to proclaim it.
Sheridan’s universalist assumption is meaningful to the extent that many across history will never have known anything about Jesus and can hardly be condemned, especially not to hell, for that. As the apostle indicates at Athens, “the times of ignorance God overlooked but now he calls all people to repent”. (Acts 17:30). The statement is harmonious with another of the apostle’s claims that in the Last Judgement the thoughts of those outside the Law may condemn or excuse them before God (Rom 2:15). (And long before Paul Hebrew scripture has God declare: “I will have mercy upon whom I will have mercy” (Ex 33:19) – a statement incidentally counter to all post-Thomas Merton trendy Catholic notions that heaven and hell are things we simply choose, not what God chooses or predestines). So there isn’t and never should have been, as per some lunatic medieval teachings, notions of automatic damnation for all except those souls who are baptized and consciously, deliberately Christian.
But Sheridan’s universalist take on doctrine is misleading to the extent being loyal to what you fancy as good (and which may not even be so) can never automatically amount to the same as being unconsciously devoted to the Christ self-described as “the Way, the Truth and the Life” (Joh 14:6). The gospel position is that Truth and Goodness are ultimately a name, not ideas. If you have the opportunity to connect to Christ then you should do so, salvation being linked to specifically calling upon the Name and especially in self-critical “repentance” (it means “mind change”). The original teaching was always “Whoever calls upon the name of the Lord shall be saved” (Rom 10:13) and “there is no other name under heaven….by which we must be saved (Acts 4:12).
With this emphasis to its doctrines Christianity has always had an edge of urgency about it (which has perhaps affected the drive and engagement of western civilisation) where its “proclamation” is concerned. This is because there is understood to be a real struggle within the mortal time frame which is a theatre for our possible deception or injury by the forces of evil. These forces are seen as ruling this world, the main source of human suffering and even what principally Christ incarnated to confront (1 Joh 3:8) So there is this dramatic undercurrent “… night is coming when no one can work” (Joh 9:4) and “today is the day of salvation” (2 Cor 6:2), not your next incarnation or when you agnostically shuffle this mortal coil and find out what’s what!
SUFFERING, EVIL AND HADES
Though the supposedly definitive Nicene creed states, “we believe in all things visible and invisible”, plainly most Christians inhabit modern scientism’s materialist swamp alien to all mystery and don’t so believe. Sheridan rightly says if you can’t accept angels and demons you could have a hard time with Christianity and I agree. Certainly you’ll have a harder time explaining evil in the world (and a few miracles too) and Sheridan himself is weak in this area going little further than rather conventionally to proclaim suffering a mystery and blaming the necessary existence of free which can’t be cancelled at every moment.
Reading him on the suffering theme I incidentally baulked at finding yet again the common error which has Jesus on the cross voicing doubt and despair at divine goodness in a sort of terribly human identification with us and human woes. Will even educated Christians never learn that Jesus was piously reciting from Israel’s death Psalm 22 (though now often seen as prophetic for his death). This contains the forsaken cry, but any despair in Jesus’ case is part of the atonement sacrifice which involves temporary separation from the Father as he carries or becomes sin and as such undergoes what souls in hell must experience. This is destruction, living death, severance from every source of the Good. Even atheists experience God indirectly in this life through whatever is good within it. Hell by contrast is Dante’s “Abandon hope”, the gospel’s “outer darkness”, final separation from the light – hence the sun itself is seen as dimming at the crucifixion.
Today, those who believe in an afterlife have decided most people just go to whatever or wherever heaven is (Sheridan quotes Australia’s former Prime Minister, the Catholic Tony Abbot, to the effect perhaps only Hitler and Stalin go to hell). But in the world of the New Testament, the ancient West and arguably some other places like China, belief was that the soul, and just about everyone and everything including Lesbia’s sparrow, went to the prison of Hades and remained there. The gods did not spare or cure death though they might spare a few heroes to Elysian fields. Homer’s view of the afterlife in the Odyssey is particularly ghastly. Blood alone brings mournful ancestors to the surface and let’s them speak. Christianity arrived to confront this pessimism but Hades/Hell, though considerably challenged in their power (Christ is seen as now having the keys to death and Hades) remain in place and I think if we are honest with the gospel record, Hades/Hell is seen as being – by and large – still the default fate of an unregenerate humanity….unless.
It is possible that if they even think about it at all, deep down humanity even half believes and expects this negative outcome unless other influences from lively faith intervene. The last poems of D. H. Lawrence, for example, are surprisingly depressing in this connection. He imagines his soul and that of others embarking for Hades, but though he hopes “the oblivion god” may lead him to some kind of new dawn (reincarnate him?) it is hardly a strongly felt hope.
My father died some weeks ago and before this he had suddenly informed me as I put him to bed one evening, that this was the end and Jesus had told him he would soon take him to himself. The next day I couldn’t get him up up or communicate with him, so he was taken to the hospital and passed away, faster than expected, within twenty four hours. Some people do have intimations of an end and some devout Christians might report an angelic message, but by any standards this experience and its claim, which took me off guard, could be considered a bit exceptional. But plainly it seemed downright extreme to those to whom I happened to mention it. I was impressed how much people couldn’t really deal with the subject of death, Jesus or the afterlife. It became clearer to me how little Australians (and probably many others in the West) believe or have any religious feeling. It’s the sort of thing should ring alarm bells for the churches; but it doesn’t and it won’t because as Sheridan puts it, Christians seem to lack adequate “situational awareness” – some even imagining their society is somehow still Christian – leading to poor strategies(3).
Reading Sheridan I was likewise impressed how little his Christians, even the devout, observant ones, seemed to have any clear notion of what form the afterlife might take and what mean and for whom such as their relatives – the Christian afterlife is supposed to begin as a spirit in “paradise” such as Jesus promised to the penitent thief, which is a waiting place distinct from heaven and preceding the resurrection of the dead which entails the assumption of a new spiritual body akin to that of Christ after the resurrection.
I am not an evangelical, one of whose qualifications to be such would be belief in an inerrant as opposed to an inspired bible. However, when it comes to the afterlife I do sense that evangelicals are nearer to truth than the kind of hazy, confused modern Catholic and Anglican thinking represented by some of Sheridan’s interviewees like Abbot. Beliefs like theirs neither quite help the self nor move the world, certainly represent no kind of gospel hope worth the proclaiming or like early Christians and persecuted North Korean believers today, risking life and limb for. Abbot regrets that he doesn’t seem to hear from God. Again, I am not an evangelical to suggest such as Abbot should be hearing daily from Jesus (something surely reserved for the few, if any!), but if he never has a few divine messages and intuitions there might be reasons. Belief should be clear, informed and committed to work for you. There is such a thing as spiritual efficiency.
St Paul suggests that if you don’t believe in the resurrection your faith is futile (1 Cor 15:17); you might as well eat, drink and be merry and tomorrow die. I don’t like, and don’t think it’s quite possible, to go too far in deciding who is a “real” Christian by such standards as they’re highly orthodox, terribly “born again” , very prayerful or whatever. But I am coming to the conclusion that to possess some deep conviction of “the sure and certain hope of resurrection” could well be a litmus test for the definition. Unquestionably it was almost the central, original formula for Christian belief and identity: “if you confess with your lips that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved” (Rom 10:9).
If nothing else Sheridan’s book can make you think about many things and essential ones. I will always wonder whether his book doesn’t arise from a kind of half unconscious penitential compensation towards society for what the author doesn’t seem to have been convincing his own offspring about in what could be deemed a dereliction of Christian duty. But this doesn’t detract from the objective importance of the book’s information, statements and remarkable honesty.
(1) Conventional depictions of hell and some NDE accounts (of whatever validity), do seem to include a sense of time along with the possible anachronism of free roaming, tormenting demons. Time in this case, along with any demonic freedom, would be a property of the pre/ temporal hell which is ultimately thrown into “the lake of fire” (Rev 20:14),at the end of time, the true hell which is existence through God as “fire” alone.
(2) I evoke Francis’ contradictions in two satirical poems, Heaven for All https://wp.me/p2v96G-8y and Ichabod or Papal Glory Departing, https://wp.me/p4kNWg-6c (These poems incidentally allow the possibility that some of the issues Sheridan raises are in fact end of era, “end of days” type matters, a fulfilment of Christ’s anticipation of a loss of faith towards the end (Luk 18:8).
(3) The remarkable blindness of churches to the spiritual, and even just social situation, is reflected in the way over recent decades they have relentlessly targeted the gay issue, first just opposing the gay minority’s right to exist, then opposing gay marriage as a threat to family and society. Ironically, if they wanted to criticize and reform society towards more Christian lifestyles, it is the vast un marriage of heterosexuals which should have been their primary concern. It is precisely amid the loosened or non family friendly structures of a permissive society that children are not raised to any religious beliefs and just pleasure or the convenient become central life values. Yet how often did clergy seriously preach against the drifting, the unattached or the serially divorced? Almost never. It was only gay marriage was unnatural and unholy; and this targeting of a minority only further alienated society from the churches seen as bastions of arbitrarily undemocratic views. This feature of modern social history is a good illustration of Christ’s words that the children of this world are wiser in their generation than the children of light (Luk 16:8). (The previous article entered on this blog, Today’s Christian Image Problem is relevant to the question of lack of “situational awareness”).